man

You must not have or show "pity" - men do not like that, compassion yes but not pity. If you love personally then compassion should be part of your love but not your prime motivation like wanting to merry because you just have compassion. Love is more than that. More in the sence that both the bells inside your heart and inside his, will ring at the same time. Then your relionship should be harmonious and you should like the same things and would like doing the same things. If the bells in your heart ring but his does not, well you have to wait till it does, if not then you better look for another heart that rings when you meet. "Kissing" among eastern Armenians, even among opposite sexes, is a form of salut like shaking the hands when you meet someone, the Polish men kiss the hand of female, we kiss on the cheek and few times on lips, so if you see your man kissing another female he is just sayng hello to her and he is glad to see her, this does not mean he wants to go in bed with her. And if you see two Armenian females holding hands this does not mean they are lesbians but rather good friends. Friendship is important to Armenians so start first being just a friend with your future husband and know each other better so that your marriage is not a mistake. He will hate it in future when you confront him saying that he owns it to you because by merrying him you did him a favor to legalize his situation in Poland. That would be a bad blow to most men so do not bring it up, let him bring it up. We Armenian men like to be the hunter going after the female or looking for a female to merry. we do not like it the other way around, that is the female hunting for us and pursuing us. If we love a female and want to merry her then we will not show it in public but in private and in intimate moments because we take for granted that she loves us and she is depentant on us,and we are certain that she would play her role like a "servant" in the family house, this is very important to us --each has his and her role to play in the family, there is no mixing of duties. For example wife does all the cleaning. There will be a period of engangment to see if we really are made for each other but no sex because sex spoils the relionship just huging, ebracing and peting. This is a period to see if two different minds are able to function together. As to TESTS...I am not expert in this, let me see: if he gives his word to you then go after other girls then that is bad news. Same for you, if you give your word then go after other men. Another test: you pretent you are sick, stay in bed, forget about your make-up and hair-do and look really ugly, so you call him to buy a bunch of roses and bring it to you. When he comes and see you like that ugly and miserable --notice what his reaction would be! So tests are like that to see how strong is your love to each other because your love could be an illusion, fake, something momentarly that comes & goes. If you are a protestant then you should have a Bible with you, so start reading regularly each day the New Testament and pray to your Lord Jesus Christ to direct you to passages you need, and to send you His angels for help.

Im not a whore, I dont think that they still practising this ritual in Armenia. ------------------ Firstly that whorish phrase was not directed to you dear Polish Girl but to historical woman Samiramis, I should have made that clear. Nevertheless I was trying to show you how sometimes males view the other sex and was not stating that it applied to you as I am AGAINST any personal attack or defamation. This forum runs from America in California and most members (including me) are from USA now, so the standard of upholding human rights is high in America. As to "still practising" yes you are right, specially in Yerevan, it is not practised but the mentality is still there everywhere and in some rural areas the stained white sheet with blood should be shown and is still shown. If you love each other and he realiy loves you then I think you should get married against all odds because love comes first, just put your love to some tests to see if its real. Good luck and God Bless!

Dear nice Polish Girl: This may hurt you a bit but its true and applies to most Armenian males from Armenia, where still honor, decency and nobility are of paramount important when it comes to marriage. "He" will marry only a virgin, if you had sex with somebody else other than himself then you are no more eligible to be his wife. "She" should and must be a VIRGIN, period. You may qualify to be his lover but never his wife if he is not the one who took your virginity. In your case both he and his sister are being polite with you but you will go no far with them so stop chasing him and find you a nice Catholic Polish man to marry and have children with. If he marries you he will live the rest of his life in SHAME, SHAME, and SHAME because he married a none-virgin girl. In Armenia, when they merry, after the nuptial nigh he or member of his family must hung the blood stained white sheet from outside the door of the house for everybody to see the blood of defloration on the sheet otherwise SHAME, SHAME, and SHAME would be on the whole family. If he does not already have a wife and children in Armenia then his mother & father already have a nice Armenian VIRGIN 100% (those kind can be found only in Armenia in 21st century) waiting for him to merry. Of course it does not apply to Armenians living in America. Do a more research and google: Ara and Samiramis. Those two were historical figures, Ara an Armenian and Samiramis a foreigner (definitely not a virgin) who was after Ara to merry with. Ara would not have part with her and for that she killed him. So give up, Armenians prefer to be killed than merry a foreign whore. Are you ready to be a murderer?

http://cdn2.spiegel.de/images/image-457091-galleryV9-rfkb.jpgChildren in Siberia while temperature is at Children in Siberia while temperature is at 9-F below zero dunk buckets of cold water over their heads to teach them that cold is in the mind not in the body. This group is part of a kindergarten in the Siberian city of Krasnojarsk. The program, which also includes exercise and sauna sessions, is meant to improve the children's health and fitness.

As to your future dear Polish girl, if you merry him at the end he will drive you to suicide, to commit suicide. I have worked with a Polish young man for a while and he was very nice guy beyond comparison; also worked with a Polish young woman for a while and she was very nice, she even thought me some Polish sentences and told me about polka parties she goes to. 10,000 young men from Yerevan are not worthy for a single Pole that I have met and worked with. No more to say!

It was nice for you to seek second hand opinion in this forum...when in love you are not able to reason and hopefully this forum will make up your mind to go find a wonderful Polish husband and lover and tell your Armenian man to go find and marry an Armenian girl. You say you are "independent" minded and behaved. For Armenians "independency of females" is no and no. You should always be dependent on your husband, even the air you breath should be breathed first by your man then afterward by you. The female must love and adore her Armenian man or husband UNCONDIONALLY, even if once in a while for sport he have sex with prostitutes or other females, which is most likely in order to bust his ego and his machismo if for nothing else and for things like oral sex that a true respectful Armenian female will never do, even to her husband. Family --you, his wife, should consider his mother your mother and behave from now on as if really is your mother and call her mom. Give her all due respect and obedience. It was only a few years in Yerevan that a husband and his mother beat their young wife to death (she was his wife and mother's daughter-in-law), I do not know the reason for this particular murder but if you disobey then expect a beating from your mother-in-law and your husband. House --you, the wife, should always keep the house clean. Always cook, always clean the dishes. Clean and wash your children. ...I can keep writing more Polish girl but by now you should have shut down your computer or device and jumped out looking for your truly Polish man.

http://i.huffpost.com/gadgets/slideshows/261835/slide_261835_1731913_free.jpg Earth is hanging in space like a....remember next time you stamp your feet on ground.. you might topple earth causing it to wobble and shake..after all human feet stamping is what causing the earthquakes..be gentle to earth and to your neighbors. NASA PHOTO View of Earth if your are standing on the moon with the sun behind you.

Who Were The "Young Turks"? The 'Young Turks' had nothing common with the Turks or with being Turkish except the word "Turk" in the name of the organization. The "Young Turks" organization was founded and run by the Doenmehs (the secret Jews who were the descendants of Sephardic Jews, who outwardly make Turkish nationalism and patriotism to cover up their Jewish origin). Most of those Sephardic Jews were berbers from a Berber kingdom in north Africa that was ruled by a Berber Queen who converted her kingdom to religion of Judaism. After Arabs conquered her kingdom they brought them to Spain to help them rule that country, specially the southern part. The Doenmehs are a group of the Sephardic Jews who followed the false Jewish Messiah Sabbatai Zevi since the 17th century in the Ottoman land. Following the example of their false Messiah, who proclaimed he had converted to Islam in order to escape the death sentence for his blasphemy, some of the Sephardic Jews - the Jews who were exiled from Spain and given shelter under the Ottoman Sultan of the time - also converted to Islam. They prayed in mosques with Muslims, they went to Hajj (even some died on the way of Hajj), and some even seemed more pious than other Muslims. But in fact, they kept their old belief and practiced it in secret at home. Realizing that, the Muslims named them "Doenmeh" (Donme in Turkish), which means "renegade". They slowly took over the Ottoman state, founded the 'Young Turks' organization. The Young Turks rebelled against the Sultan Abdulhameed II in 1908 and overthrew him. The Ottoman State was run by the Doenmehs during its last years. Mustafa Kemal was an ardent Doenmeh too. He participated in the National struggle against the Europeans who occupied Ottoman land after WWI. Being a Doenmeh, Mustafa Kemal seemed an observant Muslim. He gave sermons at Friday prayers in mosques. He was praising the Khilafah all the time. He was swearing that he would fight to save the Khilafah. He was saying that the Qur'an was the Constitution. He was praising Islam and the Prophet all the time in order to gain the support of the Muslim population in Turkey. And he was saying all these in the newly opened Grand National Assembly in Ankara during the struggle against the Europeans. He was given full power during the Independence War. After Turkey was liberated, he slowly started to remove the Muslim mask from his face, and did not hesitate to show his real Doenmeh face. He quickly abolished the Khilafah. He banned the religious education. He banned the Arabic adhan (call to prayer). Those who called the adhan in Arabic were prisoned and tortured. He made it obligatory for all men in Turkey to wear Western hats. Those who resisted and did not comply were simply executed in the main squares. Guess who made money out of this hat import business: the Jews. He even attempted to make the mosques look like churches by removing the rugs and putting pews. He attempted to replace the Qur'an with Turkish translation, and make it recited in mosques during prayer. The list is very long... Once, he was saying that the Qur'an was the Constitution. After he removed his mask, he said "we do not receive our laws from the sky" referring to the Qur'anic revelations. Being a Doenmeh, he played his Muslim role very well. And he institutionalized and constitutionalized his Doenmeh ideology to be imposed upon the Turkish Muslims. Young Turks: In October 1843, twelve German-Jewish immigrants met on New York's Lower East Side to help others like themselves. Pooling their ideas and their funds, they founded what would become the most enduring service organization for the Zionist identity in the United States. Its name — B'nai B'rith, "Children of the Covenant". The founder of the Young Turks was a Jewish Italian B'nai B'rith official named Emmanuel Carasso. Carasso set up the Young Turk secret society in the 1890's in Salonika, then part of Turkey, and now part of Greece. Carasso was also the grand master of an Italian masonic lodge there, called "Macedonia Resurrected". The lodge was the headquarters of the Young Turks, and all the top Young Turk leadership were members. http://en.wikipedia.org/wiki/Sabbateans http://en.wikipedia.org/wiki/Frankism http://www.savethemales.ca/the_satanic_cult_that_rules_th.html http://www.henrymakow.com/freud_sabbatean.html http://www.theoccidentalobserver.net/wp-content/uploads/2013/01/sabbatai-levi.jpg Left: Sabattai Zevi. Middle: Nathan of Gaza. Right: Jacob Frank the leader of Doenmeh after Zevi. In our world there is the Kingdom of God or Kingdom of Heaven or Kingdom of Light or Kingdom of Life. And there is the Kingdom of Darkness or Kingdom of Evil or the Kingdom of Death or Kingdom of Hades. Those trio and their followers (the Young Turks) are a small part of the vast Kingdom of Darkness and of Death, their end is given in Revelation 20:14 "and death and Hades were thrown into the Lake of Fire" to be no more.

British agents Mustafa Kemal and T.E. Lawrence together - They did know each other T.E. Lawrence & Mustafa Kemal Source: Lawrence of Arabia, by J Wilson page 558: ... Kemal was held briefly by the Arabs and interrogated by Lawrence before being released. Kemal had been corresponding with Faisal for several months, and the Arab Nationalists saw his Pan-Turk party as a potential ally. As a prisoner, he would have been in no position to further their cause. Some years after the war, Lawrence told a Foreign Office official that "by a curious accident he was able, in September 1918, to have several conversations with Mustafa Kemal Pasa." ... Lawrence recalled that they had talked, among other things, about Turkish war aims and the aspirations of the Pan-Turk party. His statement gave the gist of these conversations in considerable detail. Kemal had told him that Turkey's real interests lay to the east. They had entered the war primarily to gain territory in Persia, Muslim Trans-Caucasia, and so on. He had confirmed that the Pan-Turks were not interested in the Arab Provinces: Palestine, Syria, Mesopotamia were not only valueless in the Pan-Turkish scheme of things(except in certain strategical aspects relating to the war) but would be positive dangers and encumbrances if they remained in Turkish possession. The Pan-Turks, he declared, would lose them without a regret; they would even be glad to be rid of them. Although Kemal was a high-ranking enemy officer, the Arab leaders saw him as their best hope for future relations with Turkey, and with Lawrence's agreement he was released. ... Both Faisal and Lawrence were later to be staunch supporters of Kemal during his struggle for control in Turkey and for international recognition. http://www.atajew.com/2000/05/lawrence.html

http://youtu.be/eQCd5FEAYeo

http://www.youtube.com/watch?v=UcVrRHGdC4k&feature=share&list=PL4AC5F8BF870BFAA2

Yes, Armenia is small, it’s wonderful, old and wise, Armenia is beautiful, full of life and has so much to give; some say it’s “broken”, it’s full of problems but I say show me a place that is free of problems? Armenia is mine, mine to fix, mine to take care of and shed sweat for. Read the full article at this link below; has some good photos: http://birthrightarmenia.wordpress.com/2013/01/21/tia-this-is-armenia/#more-1383 TIA – This is Armenia ~ Posted on January 21, 2013by birthrightarmenia by Araz Boghossian (Canada, AVC ‘12)

You can see Mt Ararat from Amberd when the air is clean. Amberd was located on the east of Mt Ararat and was the "gateway" to the Armenian capital Ani guarding it from invasions from the East. http://cache.virtualtourist.com/4/1307395-Another_Amberd_photo_Armenia.jpg Amberd is the name given to the 7th century Armenian fortress located 2,300 meters (7,500 ft) above sea level, on the slopes of Mount Aragats at the confluence of the Arkashen and Amberd rivers in the province of Aragatsotn, Armenia. The name translates to “fortress in the clouds” in Armenian. It is also the name incorrectly attributed to Vahramashen Church, the 11th century Armenian church near the castle. The village of Byurakan is located 4 miles (6.4 km) away from the site of Amberd. The site where the fortress sits presently started as a Stone Age settlement. During the Bronze Age and Araratian (Urartian) periods, a fortress had been built that is now obsolete. Some sources say that Amberd used to be a summer residence for kings. The castle of Amberd and some sections of walls were constructed in the 7th century AD as a possession of the noble House of Kamsarakan. Four centuries later the fortress and surrounding lands were purchased by the House of Pahlavuni and rebuilt by Prince Vahram Vachutian Pahlavuni, as is recorded in the manuscripts of Grigor Magistros Pahlavuni. Vahram built the Church of Surb Astvatsatsin in 1026, fortified the complex with thicker stone walls, and added three bastions along the ridge of the Arkhashen canyon. Despite being unusual for a military installation, a bath house was built in the same period and has remained moderately intact along with the water supply system. Amberd was invaded in the 1070s by the Seljuq Turks who turned it into a military base. In 1197, a joint-army of Georgians and Armenians led by General Zakareh Zakarian liberated the fortress. Under Zakarian control during the 12th–13th centuries, the walls were structurally reinforced and the castle and outer buildings were renovated. The noble Vacheh Vachutian purchased Amberd in 1215, making it a key defensive site in the region. Within a short period of time, the Mongols captured and destroyed the fortress in the year 1236. The site remained abandoned and untouched until the 20th century, when reconstruction and archaeological excavations began. https://plus.google....ViwE&banner=pwa

http://24.media.tumblr.com/tumblr_m6dvgzgvic1rw9cc1o2_1280.jpg Photo taken by a PCV

Nestled into wooded mountains, Jermuk is famous for its mineral waters and Soviet “sanatoria.” The Lonely Planet advised me to have a mineral bath or a massage at the Olympia Sanatorium, which looks and feels like a nice hotel (and in fact is also a hotel). I didn’t even realize this was an actual English word – I thought this was the Soviet spin on “spa.” It didn’t occur to me to look up the actual definition, which is “an establishment for the medical treatment of people who are convalescing or have a chronic illness.” Had I known this, I would have changed my approach, or at least been less surprised when the receptionist told me I had to see a doctor to get a “notification” to use the mineral bath or get a massage. I found a room with the sign “doctor ordinateur.” The doctor had a broad face filled with a wide smile and two bulging eyes, like an Armenian Robin Williams. There was no computer in his office. There seemed to be no computers in the entire sanatorium. Everyone kept records in school exercise books, making columns with rulers. The doctor spoke perfect English. He seemed far more concerned with what I was doing in Armenia alone (alone!) than with my health. Questions he asked included: What are you doing here? How did you hear about Jermuk? But how can you get around, how can you [hand waving] buy something? But why are you alone? Is your husband Armenian? [excitedly] Because your surname is an Armenian name. He took my blood pressure and then wrote out my notifications. They listed the schedule and frequency of my “treatments,” the room number where I could receive them, and the price. I was getting two mineral baths, the first for eight minutes in 37 degrees Celsius water, and the second the next day for ten minutes in 38 degree water. This cost 4000 dram, or ten dollars. I also got a notification for two back massages at 3000 dram ($7.50) each. The doctor seemed sure I couldn’t get around the sanatorium on my own. He took me down to the well-marked room. Nine women, wearing blue nurses’ outfits with white jackets, sat in the hallway, chatting and laughing. There was no one else around. Each room had a golden label in Armenian, Russian and English (in that order). Treatments available based on these labels included physiotherapy, aromatherapy, therapeutic exercise, underwater massage, oxygen cocktail/inhalation, gums hydromassage, gastro or intestinal lavage and something called “microclyster.” When I got called in for my mineral bath, I found a bathtub filling with yellow murky water. In beginner English and pantomime, the nurse instructed me to strip down and get in. Then she left. She came back to turn the water off, of course (after it had started to overflow). The tub had a sliding half-cover, so it was not nearly as odd as it could have been. The masseuse, Ashot, was a little odd, reluctant to speak to me in any language. Also, I think he might have had a slightly lazy eye. The massage seemed like an attempt to squeeze the effort, quality and effects of a sixty-minute massage into thirty minutes. That said, my back felt pretty good after. I returned the next morning and went through the spiel again, the masseuse mistaking my back for pizza dough. This time, however, the halls were full of women and men and children, all waiting on little couches outside various rooms. They had booklets labelled “Jermuk Olympia.” I watched two women consult their booklets’ various notations against room numbers. These were their treatment schedules. An Armenian mentioned that her sister had come from Moscow and spent ten days in Jermuk and only one day visiting their hometown. At the time, I couldn’t understand what there would possibly be to do in Jermuk — a town of four blocks — for so long, but now I realised she may have come for some treatment of some condition. This was very popular in Soviet times, but after Armenian independence, most people weren’t able to afford Jermuk and its sanatoriums. It was bustling when I was there, however, and it now boasts a ski hill for winter tourism. It’s worth a visit just for the fresh air and greenery. http://armeniantravels.wordpress.com/2012/08/

Another thing I noticed is that this king of Erech or Uruk by the name of Enmerkar is an Armenian leader of some Armenian tribes, tribes who left the highland of Armenia and emigrated to Sumeria taking their goddess Inanna (the goddess of Kingdom of Aratta) to the south with them. From the correspondence between Enmerkar and the king of Aratta it is clear that Enmerkar is familiar with Armenia and her people, her king, and her economy and religion. Too familiar indeed that most likely he lived there before moving to Sumer. Come to think of the word Enmerkar, En-mer-kar in Armenian means: He (en), our (mer), stone/rock (kar). That is "he-is-our-rock," a nice name for a leader; an Armenian leader? Most likely.

Why should we study the book 'Enmerkar and the Lord of Aratta' (translated by S.N. Kramer)? Because it can be an endevour of self-discovery for modern Armenians. While I was in vacation in the center of Yerevan at summer I noticed how happy the people were at evening times when they filled the streets and plazas of the Center till late time past. This happiness is one of the traits of the Armenian race, it survived despite brutal and bloody persecution from the Muslims surrounding Armenia and occupying Armenia. This book, of some 5000 years ago, acknowledges and affirms this Armenian characteristic of happiness when it mention and refers to Mt Ararat as "The Happy Mountain." That mountain was "happy" to the ancient Sumerians because the people living around it were happy people. What we can conclude from this fact? That Armenians then were healthy people because without health they would not be happy. They had enough food to feed themselves. They were rich monetarily and were doing commerce and exchange with each others and with outsiders; they were able to buy what they wanted and what they needed. They had houses to live in, nice clothes to wear, and had prime enjoyable time in family, with friends and with neighbors. They had festivities which they celebrated. They were safe and secure in their homes and in their country. They were happy because their rulers were not oppressing them and they were free to act, to speak, to sing, to dance according to their own wishes and desires. They were hard working people having opportunities for education, for doing business, for entrepreneurship and for renovation. They were artistic and happy to create things and works of art, decoration and building with stones and bricks.

Peacocks have been a symbol of the Great Spirit or the Higher Self/Spirit of someone, often referred to as god-self or Christ-self. We see peacocks in the zoo standing by or opening their wings for sunning up but never see them in flight. When I did photo search for "peacock" all the photos were of the peacocks in none-flight position. At last I came upon some photos showing them in flights and what a graceful flying in full colors, moreover the first photo is a flight in ascending vertical position, a marvel; followed by a flight in full speed, and another a relaxing flight. Orange colors at the end of the wings? Now you knew where the Armenians got the orange in their flag: http://cl.jroo.me/z3/v/9/P/d/a.baa-Have-you-ever-seen-a-peacock.jpg?8cc267c1024fd9a3d92377c6a8840bd91802919b01789790eba69cd3c9d13ba384a84ebd4399d2d5d9e793190f65097f2d000fde544b9522a327304afc76738b2f4a1a2a74042339b52073562049772eaa76a66af6ce2d27110f8f5dc3d97b620849f7580e270a57d76be922dbec9047311eb9a51396004ae65f2chttp://cl.jroo.me/z3/v/9/P/d/a.caa-Have-you-ever-seen-a-peacock.jpg?8cc267c1024fd9a3d92377c6a8840bd91802919b01789790eba69cd3c9d13ba384a84ebd4399d2d5d9e793190f65097f2d000fde544b9522a327304afc76738b2f4a1a2a74042339b52073562049772eaa76a66af6ce2d2640594095f381fde7d7e6d5628f4bf511d748a0f194312641d741c500d277f7033068a1 http://cl.jroo.me/z3/v/9/P/d/a.eaa-Have-you-ever-seen-a-peacock.jpg?8cc267c1024fd9a3d92377c6a8840bd91802919b01789790eba69cd3c9d13ba384a84ebd4399d2d5d9e793190f65097f2d000fde544b9522a327304afc76738b2f4a1a2a74042339b52073562049772eaa76a66af6ce2d20118356dfd19a550d8fdc82fba37e917c245c2ad091a8077ee9e506f28f7198b77bbbb9 The last photo shows the bird like the now defunct Concord French airplane in the air http://passionateaboutpets.files.wordpress.com/2012/09/peacock04.jpg?w=560&h=322

There are a ton of books for free download here. http://rbedrosian.com/folklore.html Folklore, Mythology, and Heterodox Faiths of the Armenian Highlands and Neighboring Lands* Prepared by Dr. Robert G. Bedrosian Last updated January 4, 2013 *This material is presented solely for non-commercial educational/research purposes. http://rbedrosian.com/folklore.html ------------------- MAPS http://rbedrosian.com/Maps/maps.html ------------------ REFERENCE WORKS http://rbedrosian.com/Maps/maps.html ----------------- Chronological Tables http://rbedrosian.com/chron1.html --------------- Armenian Historical Sources of the 5-15th Centuries http://rbedrosian.com/hsrces.html ----------------- Selected Writings http://rbedrosian.com/selwrit.html ============================= Robert Bedrosian Marries High Tech With Ancient Armenian Manuscripts May 21, 2010 By Aram Arkun Mirror-Spectator Staff NEW YORK — Robert Gregory Bedrosian worked for some two decades as a computer programmer in Manhattan, making good money in the heyday of this profession. He also has created one of the most important English-language websites on Armenian history — an Internet site containing a large number of translations of Classical Armenian authors, as well as some original studies and commentaries by himself and other contemporary scholars. What led Bedrosian to live a double life, and what is this website all about? Bedrosian was born in Long Branch, NJ in 1949, and grew up in the Boston area. His father’s family was made up of Genocide survivors who lost all they had in Cilicia and came to the United States in poverty. Naturally, this affected their offspring. As Bedrosian described it for this article: “All the time my father was raising me I heard about the Genocide. Every holiday when his siblings came to dinner, the Genocide was seated at the table. I remember them crying and shouting and generally going crazy. This wasn’t a one-time scenario. It went on from earliest childhood until my father, aunt and uncles died. He [bedrosian’s father] was greatly interested in justice for the Armenians and he was always pointing out events from Armenian history.” Western Armenian was Bedrosian’s first language. His parents deliberately and consciously spoke it at home. Bedrosian reminisced: “I can remember when I started kindergarten, the teacher complained to my mother that I was mixing ‘strange’ words in my conversation. While in grammar school, I was sent to Armenian school on Saturdays — for years.” Eventually, when he became 11 or so, like many other children placed in this type of demanding position, he rebelled and did not want to have anything to do with Armenia, the Armenian language or Armenians. However, when Bedrosian was in junior high school and taking Latin, he encountered many references to Armenia and the Armenians in the texts he was reading. Evidently, this stimulated new interest in the Armenians, but there was little in English that he could find except for two general histories by Jacques de Morgan and Vahan Kurkjian. “I gobbled them up,” Bedrosian exclaimed. This was the era of the foundation of the first chairs in Armenian Studies, with the first one established at Harvard in Cambridge, the next town over to Belmont, Mass., where the Bedrosian family then lived. Bedrosian’s father played “a minor part in these matters, through the organization National Association for Armenian Studies and Research.” Furthermore, there was a large vibrant Armenian community in neighboring Watertown with all kinds of activities. Bedrosian notes, “We participated ‘as a family,’ if I can put it that way. Anyhow, one thing led to another. Maybe my father was steering me toward Armenian Studies. I can remember him saying many, many times: ‘Wouldn’t you like to study the history of your own people?’” By the time Bedrosian graduated high school and began his studies at Tufts University, he had made this goal his own. There was some truth to the old adage that the father’s hobby becomes the son’s profession, Bedrosian felt. Armenian Studies Bedrosian had forgotten much of his Armenian by now, but his father intervened to change all of this. In the late 1960s, when the latter was working at the Massachusetts Institute of Technology, the Soviet Armenian astrophysicist Raphael Ghazaryan came there for about six months and the two became fast friends. Together they took care of the paperwork to get approval for Bedrosian to study in Soviet Armenia, and in 1970 he learned Eastern Armenian with a tutor at the University of Yerevan. Ghazaryan, who later became a member of the Karabagh Committee, took Bedrosian on a weeklong trip to remote villages in Karabagh, then part of Azerbaijan, during that year. Bedrosian recalls that there was a surprising number of Armenian students there from many other parts of the world — the Middle East, Ethiopia, Canada, France and Eastern Europe. Since Bedrosian could understand Armenian somewhat, he also sat in on an ancient history course taught by the Iranist Hagop Papazyan and a Marxism-Leninism course — also taught in Armenian. This trip had a decisive effect on him in a number of ways. As he pointed out, “So today if I speak Armenian, it is Eastern Armenian.” After graduating from Tufts with a bachelor’s degree in history, Bedrosian attended graduate school at New York’s Columbia University from 1971 to 1979. He studied with Professors Nina Garsoïan and Krikor Maksoudian (now a vardapet). Maksoudian taught him Classical Armenian (grabar). Bedrosian also studied Armenian history and civilization, cultural anthropology and a number of dead languages such as Old Persian, Parthian, and Pahlevi. He had a good reading knowledge of French and Russian, and was preparing for a career in academia. Bedrosian returned to Armenia from 1976 to 1977 to work on his dissertation at the Matenadaran, the famous repository of old manuscripts. The noted historian Aram Ter- Ghevondyan took him under his wing. Thanks to him, Bedrosian spent time with his peers, including Levon Ter-Petrosian, who was then just another researcher in the Matendaran. Of course, he later became the first president of the post-Soviet independent Republic of Armenia. Bedrosian also was a frequent guest at the home of Levon Khachikyan, “the Matenadaran’s wonderful director,” as he puts it. Bedrosian, still with an air of wonderment at it all, states, “It was a rarified intellectual environment, and I dream of it still.” In 1979, Bedrosian received his doctorate in Armenian Studies from Columbia University. The title of his thesis is “The Turco-Mongol Invasions and the Lords of Armenia in the 13-14th centuries.” It is about a turbulent period in Armenian history during which no less than 15 invasions took place. Computer Programming The problem was that there were no jobs available in Armenian Studies when Bedrosian graduated. He realized that “by the time you get through dealing with all the people and organizations that might have related jobs, you just lose your soul.” Instead, Bedrosian took a one-year course at Control Data Institute in New York in order to learn computer languages such as Assembler, Cobol, CICS, Fortran and RPG. As most of these languages are now classified as “dead,” Bedrosian wryly commented, “To my portfolio of dead human languages I have added dead computer languages, but they were not dead yet — far from it.” Modestly, he declares, “Luck was on my side here.” He was able to work for the next 20 years as a mainframe programmer at a variety of banks, insurance companies and brokerage houses in Manhattan, while increasing his programming skills. At the same time, he continued with his Armenian work in the evenings and on weekends as a labor of love: “I love translating the grabar sources. It’s a means of discovering the Armenian past directly from the hands of the participants. It’s like time travel. The very first, Kirakos Gandzakets’i, was started as part of a class project when Vardapet Maksoudian was teaching me grabar.” He began to collect materials for various studies, which later appeared as articles. Bedrosian’s article on dayeakut`iwn (childrearing in ancient Armenia) appeared in this period. He also became very interested in Armenian mythology. This led to an article on references to the Armenian highlands and the Caucasus in ancient mythologies and years later to the article “Soma among the Armenians.” In 1985, at the urging of some friends and family, he set up a mail-order bookstore called Sources of the Armenian Tradition, and sold photocopies of the translations in binders. This company lasted until 2006, when he dismantled it. Though hardly lucrative, this undertaking demonstrated that there was quite an interest in the Classical Armenian histories. Subsequently the website proved this. The Website Bedrosian followed the development and expansion of the Internet in the 1990s with great interest. His background in computer languages facilitated learning the hypertext markup language (HTML) necessary to post all his translations on a website. Bedrosian points out: “This work could only be accomplished when I wasn’t at my real-world job, so it didn’t happen all at once. Still, I was so excited by the idea of putting together a content-rich site on Armenian history that I frequently stayed up very late or early.” In 1996, his website, Armenian History Workshop, went live. The website began with his English translations of the fifth-century writers P’awstos Buzandats’i and Ghazar P’arpets’i, Sebeos (seventh century), John Mamikonean (10th), Aristakes Lastivertts’i (11th) and Kirakos Ganjakets’i (13th), as well as several of his already-published scholarly articles. As it was still the early period of development of computers and the Internet, Bedrosian had to continually upgrade his equipment while adding more translations to the site. As he enthusiastically describes it: “The machines physically were changing every six months to a year, becoming much more powerful and able to handle all types of graphics. So I was buying computers every year. It really was an exciting time.” Meanwhile, Bedrosian’s star was rising in the programming profession and he was able to make a good living as a consultant. During this time, from 1985 to 2001, he lived in Manhattan: “It was quite a thing: during the day I was in skyscrapers high above the Financial District writing computer software and at night I was with my beloved grabar and the Internet.” But then the September 11, 2001 World Trade Center attacks took place. Bedrosian was working only about one block away at Merrill Lynch. He was one of the people in the crowds running away from the burning towers. This led to much reflection over the next few months, until he decided to stop working and move back to the Bedrosian family house in Long Branch, NJ, now vacant. He said, “So I moved back to the house I had been born in, a large Victorian house with a beautiful yard and walking distance to the Jersey Shore. I was free at last to pursue my Armenian Studies full time with no distractions and as much solitude as I wanted. One of the ‘side effects’ of the 9/11 bombing was that I have become partly reclusive, so this arrangement is heavenly.” From 2002 to the present, Bedrosian enriched the website with many more important translations, along with new sections containing maps, chronologies, early non-historical sources on eastern Asia Minor and the Caucasus, and reliable reference works by prominent scholars like Toumanoff, Manandyan, Der Nersessian and Piotrovsky. Maksoudian allowed Bedrosian to include two of his own translations. Last year Bedrosian made compressed versions of much of this material, allowing for easy downloading. The website statistics indicate that thousands of these files have been downloaded by people all over the world. The website averages about 10,000 visitors a month. Bedrosian sees the Internet further developing in the near future as a means for education, “a modern and indestructible Library of Alexandria — only this library would be available to everyone for free and all the time.” Bedrosian is not optimistic about the future of American university centers for Armenian Studies: “Unfortunately, in several cases, the funds that were given to the universities and supposedly allocated strictly for Armenian Studies have been nibbled at by various forces, most notably the universities themselves. The universities also try to impose conditions on the faculty to teach courses not specifically in Armenian Studies. Add to that the nightmare of a professor of Armenian Studies with control over some funds behaving capriciously or opportunistically, and you have a recipe for disaster.” As the universities at present cannot be trusted with donations, Bedrosian feels the best use of new funds would be to sponsor concrete projects such as publications or sponsorship of work, so that a large sum would produce a variety of observable results. Agreements should be made with the principal parties, and be legally enforceable, whether in the US or in Armenia. He gives two specific suggestions: translate the collected works of renowned Armenists like Manuk Abeghyan or Hagop Manandyan into English; or, if indeed a donor wishes to establish a major monument, create an institute similar to the Zoryan Institute, but dedicated to the pre-19th-century Armenian past, which carries out specific projects. Bedrosian feels strongly that scholarship emerges through self-discipline and selfstudy: “Creative scholarship is not a groupproject, and ‘communities’ like universities and other organizations are the best places to kill it.” Furthermore, in the current economic climate, he thinks it unlikely that people will pursue Armenian Studies as a career. Fortunately, his website allows anybody with time and determination to pursue Armenian Studies for free, as a hobby. Even a course on Classical Armenian is available through a linked site. Bedrosian is clear about his goal: “‘Knowledge freely given.’ That’s my motto. I want to present enough material — the primary sources and some reference works — that an interested, intelligent person can get a decent education from it.” To read any of the works mentioned in this article, see Bedrosian’s website: http://rbedrosian.com.

2013 is already here and one of its news would be the publication of a book by an Armenian author based in New York by the name of Avedis Hadjian by the title--- "A Secret Nation: The Hidden Armenians of Turkey” which is due in fall 2013. An excerpt from his book with images can be read and seen in this link: http://www.ianyanmag...ay-in-istanbul/

Situation in Aleppo http://www.guardian....mble-spoils-war In Saif al-Dawla district a commander who was furnishing a new headquarters for his newly formed battalion walked into a school compound with a few of his men. A group of civilians stood watching in the late afternoon as the men trawled through the school. Burned and torn pictures of Assad lay on the floor. Desks and chairs were upturned and broken, and plastic flowers and students' projects were strewn around. The men ferried some of the tables, sofas and chairs outside the school and piled them up at the street corner. Computers and monitors followed. A fighter registered the loot in a big notebook. "We are keeping it safe in a warehouse," he said. Later in the week I saw the school's sofas and computers sitting comfortably in the commander's new apartment. ''''''''''''''''''''''' He added: "The problem when people stop fighting – I liberate an area, I need resources and ammunition, so I start looting government properties. When this has finished I turn to looting other properties and I become a thief." "When the army attacked us last week the unit that was here abandoned their posts and withdrew," he said. Now, he said, in order to regain the lost territory he would have to fight house to house. "Why should I, when the rest are looting?"

Gun Control and Genocide Politics / US Politics Dec 26, 2012 - 10:57 AM By: Gary_North http://www.marketoracle.co.uk/Article38219.html Sunday, April 24th marked the 90th anniversary of the first genocide of the twentieth century: the Turkish government's slaughter of over a million unarmed Armenians. The key word is "unarmed." The Turks got away with it under the cover of wartime. They suffered no greater postwar reprisals for this act of genocide than if they had not conducted mass murder of a peaceful people. Other governments soon took note of this fact. It seemed like such a convenient international precedent. Seventy-nine years after that genocide began, Hotel Rwanda opened for business. The Hutus also got away with it. Ironically, at least a decade before – I wish I could remember the date – Harper's ran an article predicting this genocide for this reason: the Hutus had machine guns. The Tutsis didn't. The article was written as a kind of parable, not a politically specific forecast. I remember reading it at the time and thinking, "If I were a Tutsi, I'd emigrate." It did not pay to be a civilian in the twentieth century. The odds were against you. BAD NEWS FOR CIVILIANS The twentieth century, more than any century in recorded history, was the century of man's inhumanity to man. A memorable phrase, that. But it is misleading. It should be modified: "Governments' inhumanity to unarmed civilians." In the case of genocide, however, this is not easily dismissed as collateral damage on a wartime enemy. It is deliberate extermination. The twentieth century began officially on January 1, 1901. At that time, one major war was in full swing, so let us begin with it. That was the United States' war against the Philippines, whose citizens had the naïve notion that liberation from Spain did not imply colonization by the United States. McKinley and then Roosevelt sent 126,000 troops to the Philippines to teach them a lesson in modern geopolitics. We had bought the Philippines fair and square from Spain for $20 million in December, 1898. The fact that the Philippines had declared independence six months earlier was irrelevant. A deal's a deal. Those being purchased had nothing to say about it. Back then, we did body counts of enemy combatants. The official estimate was 16,000 dead. Some unofficial estimates place this closer to 20,000. As for civilians, then as now, there were no official U.S.-reported figures. The low-ball estimate is 250,000 dead. The high estimate is one million. Then World War I opened the floodgates – or, more accurately, the bloodgates. TURKEY, 1915 The diplomatic game is always verbal. The G-word is verboten. Turks accept – though resent – "tragedy." Hence, all official reports from government-funded sources all over the world – except Armenia – refer to the "Armenian tragedy." This game of diplomacy has been going on since the end of World War I. Reagan was the only President to have used the correct term. President Bush diplomatically used "mass killings" in his a 2003 reference to the event. He also referred to "what many Armenian people have come to call the ‘Great Calamity.'" Many Armenians call it this? Really? Name two. He also said: I also salute our wise and bold friends from Armenia and Turkey who are coming together in a spirit of reconciliation to consider these events and their significance. I applaud them for rising above bitterness, and taking action to create a better future. I wish them success, building on their recent and significant achievements, as they work together in a spirit of hope and understanding. Again, name two. Not being even remotely diplomatic in matters genocidal, I prefer to use the dreaded G-word. The Armenian genocide of 1915 had been preceded by a partial ethnic cleansing, which took two years, 1895 – 97. About 200,000 Armenians were executed. This event served as the background for Elia Kazan's great movie, America, America (1963), which was nominated for the Oscar in 1964. Kazan tells a fictionalized version of his Greek uncle's emigration to America. Kazan's family followed in 1913. The movie begins with a Greek and an Armenian, friends, who are warned by their former military officer, a Turk, of trouble coming. It comes. Turkish officials lock the Armenian along with other Armenians inside a church. Then they burn it down. The Greek sees this. He vows to get out of the Ottoman Empire and go to America. The movie traces his journey. America was a sanctuary. If ever there was a movie on America, the sanctuary, it's America, America. The Armenians were easily identifiable. Centuries earlier, the conquering Ottoman Turks had forced them to add the "ian/yan" sound to their last names. They were dispersed throughout the empire, so they did not possess the same kind of geographical concentrations and strongholds that other Christians did in Greece and the Balkans. They never did organize armed resistance forces. That was what led to their destruction. They could not fight back. They were envied because they were rich and better educated than the ruling society. They were the businessmen of the Ottoman Empire. The same was true in Russia. The same resentment existed in Russia, though not with the intensity of the resentment in Turkey. Non-Turkish estimates range from 800,000 to 1.5 million Armenians killed. Most of these deaths were low-tech but high efficiency. The army rounded up hundreds or thousands of civilians, drove them into wilderness areas, and waited until they starved to death. GENOCIDE? NONSENSE! It is still the official position of the Turkish government that this was not genocide; it was a relocation for military reasons. You see, there was a revolt being planned by Armenians and Russians in the border region of Van. This was the explanation provided in 1915 by the Turkish Consol General in New York, in a statement published in the October 15, 1915 issue of the New York Times. An autonomous republic was set up in Van, which was run by someone named Aram. (We read it here first.) Then, somehow, things just got out of hand. The government was powerless. You know: just like all other governments during wartime with respect to the activities of officials in defense of the nation. Helpless. What's a government to do? Therefore, in recent days, a minor official for the Turkish government has apologized. "We apologize to the Armenians for us and our ancestors not having been able to prevent the Genocide." These are the words of Jashar Arif, representative of the International Exchange Confederation, who is a Turk. He has arrived in Armenia together with several other Turks to take part in the events of the 90th anniversary of the Armenian Genocide. The Turkish government still maintains that the rulers had expected the Armenians to join with Russians to fight Turkey. As recently as April 24, the Philadelphia Enquirer reported that Yasar Yakis, the head of the Turkish Parliament's European Union Affairs Committee, explained the reasons for the relocations. "The Armenians were relocated because they cooperated with the enemy, the Russians, and they . . . killed Ottoman soldiers from behind the lines." Armenians were systematically killed all over the Empire, not just on the Russian border. Relocation to a camp usually means providing food, shelter, and basic amenities. It doesn't mean letting people starve in the wilderness. The written text of the government's order is controversial. It was a state secret. One version was smuggled out of Turkey in 1916. It is posted online. As with all such secret orders, it should not be accepted automatically. But it serves as a starting point for full-scale research: open archives openly arrived at. Our fellow countrymen, the Armenians, who form one of the racial elements of the Ottoman Empire, having taken up, as a result of foreign instigation for many years past, with a lot of false ideas of a nature to disturb the public order; and because of the fact that they brought about bloody happenings and have attempted to destroy the peace and security of the Ottoman state, and the safety and interests of their fellow countrymen, as well as of themselves; and, moreover, as they have now dared to join themselves to the enemy of their existence [i.e., Russia] and to the enemies now at war with our state – our Government is compelled to adopt extraordinary measures and sacrifices, both for the preservation of the order and security of the country and for the welfare and the continuation of the existence of the Armenian community. Therefore, as a measure to be applied until the conclusion of the war, the Armenians have to be sent away to places which have been prepared in the interior villages; and a literal obedience to the following orders, in a categorical manner, is accordingly enjoined on all Ottomans: First. – All Armenians, with the exception of the sick, are obliged to leave within five days from the date of this proclamation, by villages or quarters, and under the escort of the gendarmerie. Second. – Though they are free to carry with them on their journey the articles of their movable property which they desire, they are forbidden to sell their lands and their extra effects, or to leave the latter here and there with other people, because their exile is only temporary and their landed property, and the effects they will be unable to take with them, will be taken care of under the supervision of the Government, and stored in closed and protected buildings. Anyone who sells or attempts to take care of his movable effects or landed property in a manner contrary to this order, shall be sent before the Court Martial. They are free to sell to the Government only the articles which may answer the needs of the Army. Third. – Contains a promise of safe conduct. Fourth. – A threat against anyone attempting to molest them on the way. Fifth. – Since the Armenians are obliged to submit to this decision of the Government, if some of them attempt to use arms against the soldiers or gendarmes, arms shall be employed against them and they shall be taken, dead or alive. In like manner those who, in opposition to the Government's decision, refrain from leaving or seek to hide themselves – if they are sheltered or given food and assistance, the persons who thus shelter or aid them shall be sent before the Court Martial for execution. What happened subsequently was fully consistent with this order. The Turkish government said in 1989 that the archives regarding the non-existent genocide were now open. But, as it turned out, they were not open to Armenians studying the non-existent genocide. What the archives prove, according to the Turkish government, is that the Turks were the victims of mass murder by Armenians. Yes, it's hard to believe. But that's what the archives show. We can take the Turkish government's word for this. On April 25, a report appeared on the website of the International Relations and Security Network which is partially funded by the Swiss defense agency. Here, we read: Armenians say at least 1 million of their ethnic kin died between 1915 – 17 as a result of a deliberate policy of extermination. They say the policy was initiated by the Committee of Union and Progress (Ittihad ve Terakki Cemiyeti), or CUP, which then ruled over the empire. Ankara claims the death toll is grossly inflated and that 300,000 Armenians died during these years. It also says the deaths were the result of negligence, interethnic strife, or wartime operations. It says the CUP leaders – also known as the Young Turks – had no intention of wiping out the empire's largest remaining Christian community. While admitting to the massive deportations of 1915 – which followed the massacre of 200,000 Greeks – Turkey's official historiography says the transfers were aimed at preventing Armenians from collaborating with Russia. Tsarist Russia was then at war with the Ottoman Empire and its German ally. Turkey's official historiography also asserts that more than 500,000 Turks died at the hands of Armenians between 1910 – 1922. On April 25, 2005 – hot off the TurkishPress.com site – we learn of that ruthless counter-genocide. Turkish Republican People's Party (CHP) deputy leader Onur Oymen said on Monday, "if you must express grief about Armenian casualties, you also have to talk about more than half a million Turks who were killed in the same incidents." In a written statement, Oymen said that the decision of the U.S. president Bush not to use the term "genocide" represents the reality. We must not be too happy about Mr. Bush's statements, told Oymen. "We know for sure that 513,000 Turks were butchered by Armenians. Don't we have a right to ask for sympathy for the murdered Turks?" "If you are going to mention these incidents and express grief for the Armenians who lost their lives in those incidents, it is our right to expect a word of sympathy for more than half million Turks in the same incidents." All right, his story is a bit scrambled. It's now up to 513,000 Turks in 1915 – 17, rather than 500,000 Turks 1912-22. But it's all there. In the archives. We are also assured by a spokesman of the Turkish Ministry of Justice that Turkey has had enough of this genocide nonsense. Quite enough. On April 25, 2005, TurkishPress.com posted this story. Turkish Minister of Justice and Government Spokesman Cemil Cicek has indicated that, after many years of leaving the issue of so-called genocide to historians, it is now high time for Turkey to start disproving all allegations in various countries. High time, indeed! Those historians, tied as they are to misleading primary source documents, simply cannot be trusted. They do not pay sufficient attention to primary source documents of official Turkish assurances for 90 years that nothing was happening or had happened, preferring instead to cite unreliable eyewitness accounts of what did happen. Armenian political influence is behind this. Cicek noted that Armenians influenced the parliaments of the countries in which they are powerful and succeeded in obtaining parliament decisions in their favor in 15 countries. Ah, yes: the well-known Armenian International Network, which dominates parliaments around the world. As Turks, we wished that, instead of turning incidents of the past into a topic of hatred and anger, they should be brought to daylight by the historians with an approach looking at the future. . . . Based on our archives and confidence in our history and culture, we can say that no genocide took place. THE BLUE BOOK What has stuck in the craw of the Turkish government for almost 90 years is an official report issued by the British government, The Treatment of Armenians in the Ottoman Empire 1915–1916. If you don't think governments stick by their official versions of history, consider this April 22, 2005 story in London's Financial Times. Turkey challenges genocide ‘fraud' By Vincent Boland in Ankara Published: April 22 2005 The Turkish parliament was yesterday preparing to ask the UK to repudiate a historical document that is considered to form the basis of the claim that Armenians were victims of genocide by Ottoman Turks during the first world war. The initiative comes on the eve of Sunday's 90th anniversary commemorations among Armenians of what they regard as the start of the massacre of up to 1.5m people. The move is likely to exacerbate the bitter dispute between Turks and Armenians. Supporters of the Armenian cause, particularly in France, are lobbying for the European Union to delay the start of Turkey's accession talks for EU membership until Turkey acknowledges a "systematic extermination" in 1915. Turkish MPs completed and signed a letter to both houses of the UK parliament arguing that the document was "a fraud based on fabrications, half truths and biased reports and perceptions" of what happened and "a masterpiece of propaganda and tool of deception". The document, The Treatment of Armenians in the Ottoman Empire 1915-1916, was written by the British historian Arnold Toynbee and included in a publication known as the Blue Book, by Viscount Bryce, a British diplomat. It was an official Westminster document, which is why the Turkish parliament wants the House of Commons and House of Lords to act. Turkey rejects the charge of genocide. It insists that the true death toll among Armenians was about 600,000 and that many died from the effects of civil war, starvation and deportation. It says the deaths of hundreds of thousands of Turks at the time are overlooked. The letter, which was made available yesterday by the Turkish parliament in the original Turkish and in English translation, will be sent to London imminently. The letter says British propaganda in the first world war aimed to portray the destruction of the Ottoman Empire as a key aim of the war, to "render British colonialism in Anatolia and Mesopotamia palatable", and to encourage the US to join the Allied side. The Ottoman Empire collapsed into many nations after the war. Its Anatolian heartland is now Turkey. The British embassy in Ankara declined to comment on the letter. Some Turkish historians say the document has stood the test of time; others say Mr Toynbee later distanced himself from its findings, which were based on eyewitness accounts. The official UK position is that the massacres were "an appalling tragedy" but that the evidence is not "sufficiently unequivocal" to categorise them as genocide under the 1948 United Nations Convention on Genocide. The letter says British propaganda in the first world war aimed to portray the destruction of the Ottoman Empire as a key aim of the war, to "render British colonialism in Anatolia and Mesopotamia palatable", and to encourage the US to join the Allied side. The Ottoman Empire collapsed into many nations after the war. Its Anatolian heartland is now Turkey. The British embassy in Ankara declined to comment on the letter. Some Turkish historians say the document has stood the test of time; others say Mr Toynbee later distanced himself from its findings, which were based on eyewitness accounts. The official UK position is that the massacres were "an appalling tragedy" but that the evidence is not "sufficiently unequivocal" to categorise them as genocide under the 1948 United Nations Convention on Genocide. Viscount James Bryce was a master historian. His book, The American Commonwealth (1888), is still read by American historians as a primary source document regarding educated English opinion about America. He served as Ambassador to the United States from 1907–13. The name Arnold Toynbee may ring a bell. By the 1950s, he was one of the most prominent historians on earth. His 12-volume study (1934–61) of 26 civilizations is unprecedented in its breadth. The Treatment of Armenians was his first major publication. Why some Armenian organization has not bought a copy of Adobe Acrobat Pro 7 and scanned in the full volume, with the documents, remains a mystery to me. The book is in the public domain: pre-1923. But Toynbee's summary is online. This section, which appears in Part VI, "The Deportations of 1915: Procedure," is enlightening. Read it carefully. It is the crucial aspect of the entire genocide. The government confiscated their guns. A decree went forth that all Armenians should be disarmed The Armenians in the Army were drafted out of the fighting ranks, re-formed into special labour battalions, and set to work at throwing up fortifications and constructing roads. The disarming of the civil population was left to the local authorities, and in every administrative centre a reign of terror began. The authorities demanded the production of a definite number of arms. Those who could not produce them were tortured, often in fiendish ways; those who procured them for surrender, by purchase from their Moslem neighbours or by other means, were imprisoned for conspiracy against the Government. Few of these were young men, for most of the young had been called up to serve; they were elderly men, men of substance and leaders of the Armenian community, and it became apparent that the inquisition for arms was being used as a cloak to deprive the community of its natural heads. Similar measures had preceded the massacres of 1895 – 6, and a sense of foreboding spread through the Armenian people. "One night in winter" writes a foreign witness of these events," the Government sent officers round the city to all Armenian houses, knocking up the families and demanding that all weapons should be given up. This action was the death-knell to many hearts." I own a copy of The Treatment of Armenians. Or, rather, my wife does. In it, there are two accounts of events in Van, which is where the Turks say a revolt broke out, thereby justifying the forced relocation. These reports were written by Y. K. Rushdooni (as it is spelled in The Treatment of Armenians), my wife's grandfather. They are extremely detailed: street by street activities. Some might think they are just too detailed. Not so. Y. K. Rushdoony had a photographic memory. Once, his son Haig caught him in his easy chair in front of the fire, head down, eyes closed. "You were sleeping," Haig kidded him. "I was meditating on what I have just read," he replied. "Come on," Haig said. "You were asleep." He handed Haig the book. "Ask me anything about the pages where the book is open to." Haig did. He said that his father began answering each question, word for word, by what was on the page. He went on for two pages. Haig told me this story 50 years later and confirmed it yesterday. "It was the only time I ever challenged him." When, in his old age, Y. K. began to lose his eyesight, he memorized dozens of psalms, so that he could read them at family gatherings. If his sons knew, they did not tell him. Haig, a Ph.D. in geography, has a good memory. Rousas John, his older brother, was also generally regarded as no slouch in the memory department – a master of the footnote. Ask him a question after one of his lectures, and you might get another lecture. (His dying words, after he had briefly exposited a passage that his son had read to him on his deathbed, were these: "Are there any questions?") But, compared to their father, they both said, they were outclassed. On her way home in 1915, his pregnant wife came across her father's remains in the street. He had been hacked to death. Y. K. took her, his young child, and a £100 sterling note that had been given to him when he graduated from Edinburgh, and fled across the border into Russia. The boy drowned in the escape. The money – hard currency – got the two of them across Russia to Archangel, and from there they bought passage to the United States. Rousas was born in 1916 in New York City. GUN CONTROL Lenin disarmed the Russians. Stalin committed genocide against the Kulaks in the 1930s. At least six million died. The model for 1968 Gun Control Act – even the wording was taken from Hitler's legislation of 1938, which was a revision of the 1928 law passed by the Weimar government. A good introduction to this politically incorrect history of American gun control is on jpfo.org: Jews for the Preservation of Firearms Ownership. When Mao's troops took a village, they would kidnap rich people. They would then offer to return the victims in exchange for money. The victims would be released upon payment. Then they would be kidnapped again. This time, the demand was for guns. Then they would be released again. This made the deal look reasonable to the families of the next victims. But once they had the community's guns, the mass arrests and executions began. The idea that the individual has a right of self-defense is written into the U.S. Constitution: the second amendment. Carroll Quigley, who taught Bill Clinton history at Georgetown, was an expert in the history of weaponry. He wrote a 1,000-page book on medieval weaponry. He argued in Tragedy and Hope (1966) that the American Revolution was successful because the Americans possessed weapons that were comparable to those possessed by British troops. This, he said, was why there were a series of revolts against despotic governments in the eighteenth century. When government weapons became superior, the move toward smaller government ceased to be equally successful. There is a reason why governments are committed to disarming their citizens. They want to maintain the monopoly of violence, no matter what. The idea of an armed citizenry is anathema to most politicians. After all, what's a monopoly for, if not to be used? CONCLUSION Genocide happens. It doesn't happen whenever the would-be targets own guns. Gary North [send him mail ] is the author of Mises on Money . Visit http://www.garynorth.com . He is also the author of a free 20-volume series, An Economic Commentary on the Bible . http://www.marketoracle.co.uk/Article38219.html

Come to think of it If we bring the world to Armenia, then Armenians of Armenia will not look forward to immigrate in order to know the world. They will stay put in Armenia giving her their energies. Besides human contact, internet is opening the doors of the world to Armenians in Armenia. It is a fact that Armenians have their own particular carols, but it will not hurt to switching sometimes to international carols or caroling American/European style; it keeps the bordem and repetiton at bay, and the return to Armenian caroling in refreshed mood more certain. Come to think of it!

An atheist was seated next to a little girl on an airplane and he turned to her and said, "Do you want to talk? Flights go quicker if you strike up a conversation with your fellow passenger." The little girl, who had just started to read her book, replied to the total stranger, "What would you want to talk about?" "Oh, I don't know," said the atheist. "How about why there is no God, or no Heaven or Hell , or no life after death? " as he smiled smugly "Okay," she said. "Those could be interesting topics but let me ask you a question first. A horse, a cow, and a deer all eat the same stuff - grass. Yet a deer excretes little pellets, while a cow turns out a flat patty, but a horse produces clumps. Why do you suppose that is?" The atheist, visibly surprised by the little girl's intelligence, thinks about it and says, "Hmmm, I have no idea" To which the little girl replies, "Do you really feel qualified to discuss God, Heaven and Hell, or life after death, when you don't know shit?" And then she went back to reading her book

Armenian youth from the music school of Talin, Armenia, caroling with none-Armenian Americans Talin is a very poor town but they are high in spirit, specially this holiday season http://youtu.be/0Xnj2r7ht6k <iframe width="560" height="315" src="http://www.youtube.com/embed/0Xnj2r7ht6k" frameborder="0" allowfullscreen></iframe>