Nvard

xosqe konkret Gariki masina etqan aktiva u etqan "qora galis"- togh gna oqni nranc ov irok kariq uni,hivand erexaneri oqni, axqat entaniqnerin, voch te gorra vor Arevmutqe petka mi qani rumb qci Moskvai vra

Is Western Condemnation of Cultural Destruction Reserved Exclusively for Enemies? International organizations, Western governments, and mainstream media are vociferously outraged–and rightfully so–over the recent destruction of majestic Sufi Muslim shrines by Islamist extremists in Timbuktu, Mali, mirroring the reaction to the Taliban’s 2001 demolition of two beautiful Buddha statues in Bamiyan, Afghanistan. The violators of cultural rights in both instances are anti-Western, al-Qaeda-linked groups, and that alone seems to have merited the strong Western condemnation. Otherwise, why has the West maintained its overwhelming silence regarding the complete destruction of the world’s largest medieval Armenian cemetery by Azerbaijan, a major energy supplier to, and arms purchaser from, the West? In December 2005, clerics from the Armenian Church of Northern Iran videotaped [3] more than 100 uniformed men across the border in ex-Soviet Azerbaijan destroying the thousands of breathtaking and unique Armenian khatchkars [4], or cross-stones, of the magnificent Djulfa cemetery. The church later issued photographs [5] clearly showing that the sacred site had been replaced by a military rifle range. Azerbaijan vehemently denied [6] the destruction report, suggesting that the cemetery, like the medieval Armenians it memorialized, never existed [7] in the first place. (Official historiography in Azerbaijan claims that Armenians did not live in the South Caucasus region until the 19th century.) To protect its case, Azerbaijan subsequently banned [8] European observers (and years later [9], a wavering U.S. ambassador) from visiting the cemetery site, thereby compelling the American Association for the Advancement of Science (AAAS) to document [10] the crime with satellite data. The AAAS joined the European Parliament [11] and ICOMOS [8], an organization for cultural preservation, as one of a few international institutions to document or condemn Djulfa’s destruction. Washington’s public reaction to Djulfa’s destruction, however, came months after the devastation in the form of a written response [12] to a question posed by California Senator Barbara Boxer (D). In their response, the State Department “urg[ed] the relevant Azerbaijani authorities to investigate the allegations of desecration of cultural monuments in Nakhichevan,” essentially downplaying an entire culture’s obliteration by irresolutely calling it “desecration,” an oft-used description for gravestone graffiti vandalism. In private, however, the State Department was aggravated—not with Azerbaijan’s wanton destruction, as suggested by a leaked cable [13], but with Armenia’s “strongly worded press release” condemning it. The international organization charged with protecting our global heritage, UNESCO, followed suit, Washington style. UNESCO’s only public reaction [14] to Djulfa’s destruction was a response to my 2010 petition [15], wherein the organization expressed its readiness to dispatch an investigative mission, contingent on the consent of the perpetrator, Azerbaijan, and otherwise failed to condemn the destruction. In other words, UNESCO has effectively committed itself to indefinite silence by asking Azerbaijan to willingly work against its perceived political interests, a near certain impossibility. As expected, Azerbaijan did not react to UNESCO’s proposal. While Azerbaijan’s destruction of Djulfa failed to elicit any meaningful response from UNESCO, the organization did spring into action after the word “Djulfa” was mentioned in a 2011 exhibit of Armenian cross-stones. Even after censoring the word, UNESCO boycotted its own exhibit, because a photo of the cemetery was still included in the exhibition, albeit without a caption. The impetus behind the cemetery’s destruction and ensuing political machinations is the territorial conflict between Azerbaijan and Armenia over the region of Nagorno-Karabakh, but the obliteration of Djulfa took place in an undisputed region—Nakhichevan. And while the United States, as a mediator in the Karabakh conflict, is expected to remain impartial, a muted response to the well-documented destruction of a major cultural site cannot be equated with evenhandedness; it is, in fact, counterproductive as it reinforces a primary cause of the conflict: the Armenian perception that Azerbaijan has intentionally been wiping out all traces of their indigenous identity without accountability. Washington’s response to Djulfa’s destruction has likely been muted, in part, by Azerbaijan’s vast energy resources, which Baku sells to Western markets via Turkey. Azerbaijan’s arms purchases from Israel, as well as its speculated status as secret staging ground for a possible attack against Iran, may also play a part in the silence over Djulfa’s destruction. While Washington’s mealy-mouthed response may be predictable given its energy and security interests in Azerbaijan, UNESCO’s inaction is unacceptable, as is the silence of much of the international media (with a few exceptions [16]). It is troubling that Washington’s selective condemnation of cultural rights violations, which are apparently based on perceived self-interests, is mimicked in international media coverage as well as in the actions of an international organization ostensibly created to stand up for all vulnerable and threatened heritage. In the meantime, UNESCO Director General Irina Bokova has the time to pen a CNN opinion piece [17] on Timbuktu’s destruction, but she acts as if she has not even heard about Djulfa, even though a 2011 document prepared for Bokova, and once posted on unesco.org [18], suggests otherwise. Its summary of a speech by the Armenian foreign minister’s contains the following statement: “[The minister] further explains that, with Azerbaijan, efforts to do away with Armenian heritage go on unabated despite the continuous alarm rang [sic] by Armenia. He refers to the annihilation of the centuries-old Jugha (Julfa) Cemetery in Nakhichevan [previously resided by Armenians, now territory of Azerbaijan; comment by UNESCO] with its thousands of carved cross-stones being knocked over, piled and carted away between 1998 and 2005, and its transformation into a military training ground in 2005.” In what appears to be appeasement for failing to take a stand on Djulfa’s destruction, UNESCO indirectly acknowledged the value and vulnerability of Armenian khatchkars by declaring [19] their craftsmanship and symbolism Intangible Cultural Heritage in 2010, without any mention of what until five years earlier was the largest collection of khatchkars on earth. Djulfa’s destruction, like that of the Bamiyan Buddhas and Timbuktu shrines, merits widespread coverage, unwavering condemnation, and international liability, no matter who the perpetrator is. Simon Maghakyan documents the destruction of Djulfa on www.djulfa.com. He is also the South Caucasus country specialist for Amnesty International USA, and recently joined the political science faculty at Arapahoe Community College in Littleton, Colo. -------------------------------------------------------------------------------- URL to article: http://asbarez.com/104880/is-western-condemnation-of-cultural-destruction-reserved-exclusively-for-enemies/

ay mard shaxmat yete lav es xaghum, shaxmat xagha, en ur es mtnum..

oh they forgot to mention that according to this law, citizens of Greece who are of turkish muslim ancestry ARE AN EXCEPTION sooo democratic and liberal, bravo

homa made cherry liquor! hamecek mer tun

shnorhavorum em dzez hargeli yeghbayrner/barekamner voghch ev aroghch linek!

Rosee, Pasqua (fl. 1651–1656), coffee-house keeper, was probably born into the ethnic Greek community in Ragusa, Sicily, in the early seventeenth century. By 1651 Rosee had moved to Smyrna in the Ottoman empire, where he made the acquaintance of Daniel Edwards, an English Levant merchant who had acquired a taste for coffee. As a non-Muslim Levantine, Rosee was well placed to serve as an intermediary between English merchants and the Ottoman Turks, and it is likely that he began to work for Edwards in this capacity in Smyrna. http://www.oxforddnb.com/view/printable/92862

momer u shampayn klinen?

ehh when i read the name of the topic i thought we're going to discuss something romantic

tsiranik

ays patcharov djvar te mi or uzenam im achkerov tesnem incha dartsel Arvmyan Hayastane... -------------------------------------------------------------------------------- Malatya: Post-Armenian life in modern Turkey’s once Armenian city Modern Turkey’s southeastern city of Malatya By Gayane Mkrtchyan ArmeniaNow reporter Armenian brothers Arman and Murad, who live in Turkey’s southeastern city of Malatya, open the doors of the 250-year-old Armenian Holy Trinity (Tashhoron) Church in the city’s Cavusoglu district and invite in the group of visiting Armenian and Turkish journalists. The church that once saw liturgies and was filled with the fragrance of incense now has no dome and it is without the altar, it is all ruins on the inside – a king without a crown in the city long run by the Turks. “The Turkish government has made a decision about the renovation of the church. The work will begin soon. They say that after the renovations it will serve either as a library or a cultural center,” says Serdar Boyaci (Sardar Boyajian), a representative of the Malatya Armenians’ Haydar Union. Boyaci says that their grandfathers told of a time when Malatya had four Armenian churches. Today, the Holy Trinity and Grigor Lusavorich (Gregory the Illuminator) churches are in ruins, one was turned into a mosque, and they cannot now locate the other at all. Boyaci knows only a few words in Armenian, he mainly speaks Turkish. The office of the organization he runs is situated in Istanbul. It includes about 200 Malatya Armenians who live in Turkey and in other countries of the world. Haydar also has a Facebook account. Malatya, a city of about 400,000 and birthplace of the well-known human rights activist and journalist Hrant Dink, who was assassinated in Turkey in 2007, is now home to only 60 Armenians, who are not afraid to speak openly about their ethnic identity and about being Christians. Still, according to Boyaci, there are also about 150 “hidden” Armenians in the city who have converted to Islam. Unlike in Istanbul or other Christian communities where Armenians are not afraid of speaking openly about their ethnicity, in Malatya doing so seems to be more dangerous. The guide accompanying the group of Armenian journalists, Ali Bey, connects it with the events that occurred in Malatya two years ago, when clandestine nationalist groups committed attacks against Christians. Boyaci accompanied the group to the Armenian cemetery in Malatya, where the oldest gravestone is to Martha Obozyan who died in 1910. He shows his grandfather’s gravestone (Grigor Orguneser (Ansurlyan). There used to be a community called Ansur in the territory of Malatya, from where the name originated. The names engraved on many of the gravestones are of Armenian origin, but the endings are Turkish. “To avoid interethnic clashes and social tension a law was passed in Turkey in 1934 by which all citizens of the country regardless of their ethnicity must have Turkish names,” says Ali Bey. Andranik Ispiryan, a specialist in Turkish studies who was also among the group of visiting journalists, says that with this step the Turkish authorities were solving the issue of “Turkinizing” all citizens of the country. Boyaci tells about how Malatya city authorities destroyed a chapel that was recently built in the Armenian cemetery also to serve as a place of gathering for the local Armenians. “We had applied to the municipality to provide funds to restore the defunct prayer house in the Armenian cemetery, but we got a refusal. We asked them to be allowed to restore it with our own means, and they agreed. Construction cost about $65,000. The opening of the center was on February 2 this year, but the next day the municipal authorities had the structure demolished with the explanation that it looked like a church,” says Boyaci. The Haydar organization and Turkish media made the case public, after which Malatya’s municipality came up with an explanation that they only wished to make a few modifications to the building to make sure it didn’t look like a church. In the end, the city authorities promised that the prayer house would be restored by November of this year. Boyaci also accompanied the group of journalists to the Grigor Lusavorich Church, which is a few kilometers away from Malatya, in the Kurdish village of Venk. The church situated on a small hill looks like a gem hidden deep in the ocean – on the outside it has a foreboding appearance, but inside, from amid the ruins, one can still see its once beautiful features. It has no altar, no dome, and surely no one to take care of anymore. Within the premises of the church Kurdish and Turkish children were playing games. They stared at the visitors of this forgotten church in surprise. Sanym, a Venk villager, says that every year in August they have many Armenian visitors coming to see their holy place. “This is their saint’s holiday, they come to celebrate it. Our grandfathers say that once Armenians used to live here,” he says. Boyaci says that Turkish authorities also have a program to repair the Grigor Lusavorich church, but after repairs this church will also serve as a cultural center. In the evening Malatya turns on its light, revealing the tremendousness of the place. At a local antiques shop there is an item in the image of a cross. The seller, who speaks only in Turkish, gives an affirmative answer to the question whether it is supposed to be an Armenian thing. Then the Turkish seller starts displaying other Armenian items – saucers, trays, crosses... Then suddenly he tries to explain in Turkish that he is also of Armenian origin. It turns out his father was named Grigor and mother Satenik. They named him Hakob, but later he had to get the name of Remzi Govei. It is about a century that nothing Armenian has been created in Malatya, nor have the local Armenian churches rung the bells or burned incense. Instead, Mohammedan prayers are heard all over the place. According to historical sources, mass killings of Armenians in Malatya also occurred in 1895, but the final Armenian traces of the city that used to be home to a 20,000-strong Armenian community were erased after the 1915 massacres. The few survivors of the extermination policy of the Young Turks’ government were deported and took refuge in different countries. A lot of them went to eastern Armenia and settled down in a Yerevan suburb that was named Malatya. Gayane Mkrtchyan has been visiting Turkey as part of the Support to Armenia-Turkey rapprochement (SATR) project of the Global Political Trends Center (GPOT) & Eurasia Partnership Foundation -------------------------------------------------------------------------------- Source URL: http://armenianow.com/society/features/38330/armenia_turkey_malatya_life --------------------------------------------------------------------------------

agree! Armenia should hold something like a RockFest to promote our culture and make a better music show

mi qani lav yerg tesa, bayc 90% zavzakutyun er

Shnorhavorum em hargeli Edward! Dzez amena lavn u barin! BTW es tari im tsnoghneri amusnutyan 30 amyakna

watched it Live on May 9th Really really nice!

Hargeli Arpa, even if the word is originally turkish, that doesn't change the fact that it's Armenian/Ancient Mediterranean food. It can't be Turkish/Altaic, coz turqiq nations are nomads coming from Syberian region of Altai.They simply did not know what grape is. Who cares about the word. It's our food, we call it TOLMA (for God's sake don't say DOLMA!) There's another good example. There's a very famous Russian sour soup called sh'i, щи It's made out of sorrel. It's a 100% Russian dish, BUT the word "sh'i" - comes from old Tatar language, meaning "sour".So? that doesn't make Sh'i an authentic Tatar soup. It's Russian.

meka Spasic lave chka

My fav. part of Arpa's speech - "See how the Persians write it دلما " Ha tesa, apsos arabakan tarerov grac parskerene chem haskanum

For those who understand Russian Армянское название «толма» (арм. տոլմա) связывается с տոլի (толи), означающим «виноградные листья».По мнению историка, автора книг по кулинарии и истории национальных блюд Вильяма Похлёбкина, само кушанье возникло первоначально в армянской кухне: С XVII до начала XIX в. Армения была поделена между Турцией и Ираном. В этот период хозяйство Армении, её людские и материальные ресурсы пришли в упадок, но духовная и материальная культура не изменилась, не погибла и армянская кухня. Наоборот, армяне внесли свой вклад в кухню турок-сельджуков, так что многие истинно армянские блюда стали позднее известны в Европе через турок как якобы блюда турецкой кухни (например, долма).

vor Azati bill-ere shatanan, inqe vonc petka gini arni??? Asel papikis- hech sovest' chunek!!

heqyat

ahavora!!! huysov em vor ameninche lav klini, u voch mi lurj viravorvac mard chka

shat, bayc Liliti het inch kap uni?

Movses, es mer koghmern es ekel?

Azat, shat churaxanas I hate you too, for posting all those statuses about food when I'm hungry