Arpa

ԽԻՆԿԱԼԻ- KHINKALI Who knows what Khinkali is? I didn’t. See the whole story here starting on page 100; http://books.google.com/books?id=0oXYX9Qzx9oC&printsec=frontcover&dq=armenian+food+petrosian&source=bl&ots=f4Xu6lI1N1&sig=HeyAwez0VLLMyZ0EEjqIaVpk0C8&hl=en&ei=KY8aTabmD4us8AaK9InsBw&sa=X&oi=book_result&ct=result&resnum=1&sqi=2&ved=0CBMQ6AEwAA#v=onepage&q&f=false Yet another culinary war? Seems like to the Georgians khinkali is as khash is to the Armenians. The Georgians would go to all out war to claim their ownership, just as we would go to war over the ownership of KHASH.. In Yerevan the delicacy is known as; Khinkali; http://tomgpalmer.com/wp-content/uploads/legacy-images/Khinkali.jpg While in the west it is known as … Manti; http://amershon.edublogs.org/files/2009/12/manti.jpg Judging from the pictures and description there seems to be very subtle differences, like what kind of meat is used as stuffing. Both are known in the west as “dumplings” For those who cannot see the above URL /Book, It is assumed that Khinkali was introduced by the Mongols** during their occupation of our lands. The authors say that the dish is known in west Asia and east Europe, all the way from Russia to the turkic countries, where it may be known by a variety of names like -”khankial, khan-kal” which some interpret to mean “khan’s head”. The authors don’t say this, let me add. Judging from the present name of the dish, it sounds like Georgian with the obligatory “I” ending*** That Armenians don’t have any folklore or stories about the food but the Georgians do. I don’t remember this. It is narrated that Pres. G W Bush during his 2005 visit to Georgia had declared that- “He favored Khinkali over all other dishes“. And that this news was totally ignored by the Armenian media. ** Hey Sip! Dos the Mongolian buffet feature khinkali? ***Like Stalin’s Georgian name was Iosif Vissarionovich Dzhugashvili. ---- PS. Let me add my yerkou luma. To me the word “manti” is reminiscent of the Italian “manicotti” (hand baked). http://www.brandnamerecipe.com/food_shots/0/092/09293.jpg

Dear Ashot. We love you. (I know that you can write in the Armenian script), just as Aratta. May I respectfully ask of you, when you write “armenian” to write in the Mesropian Alphabet? I, just as many of us can see and read Armenian script, but when it is written in the Slavic transliteration it becomes so confusing. And please forget that "ucyun". In the Armenian it is "utyun". There may be several versions of transliteration. Many here write in the “Latin” version, not the Slavic. Many here don’t know what the Latin C stands for. Is it as K as in 'cat", and sometimes as S as in "cerebrum", unlike the Slavic Ց/TS. And, please forget and stop that spelling ութիւն”as“ուցյուն. Is it like when some will write Vladimir’s “putin”s name as “պու*ին/put*in”? I was first thrown off when at one time the rector of YU kept pronouncing the “թիւն” as “ ցյուն”, at the time I thought it was an anomaly, little did I know that it is the norm in Russo-Yerevan, as in the Latin/English “ tion” is pronounced as "sh@n", just as in the French it is pronounced as “sion“, and perhaps in the Russian it is “tsion”. In the Armenian Թ is TH(eta) and the sound of TS is Ց. In the Armenian We don’t write “բարեկսամուՑյուն/ բարեկամուԹյուն բարեկամուՑիւն” I have no idea what the letter C stands for in Slavo/Russky, neither do I want to know. Is it like when CCCP stands for SSSR? When did the C equal the Armenian Թ to Ց ? Ցտեսութիւն!! Or, should I say "ctesoucyun"?

A better audio/video than at the article below. Does she know Armenian? Her diction and inflectionsm are perfect, she seems to understand the words. ------ “Զեփյուռի նման Գուսան Աշոտ Զեփյուռի նման մեղմիկ աննման, Սարերից կիջնեմ նստեմ քո դռան: Սիրուցդ վառված ասպետի նման, Դուռըս կդնեմ քո այգու դռան: Ու քեզ կհսկեմ գիշեր ու ցերեկ, Մենակ թե յար ջան շուտ –շուտ այգին եկ, Որ նայեմ ես քեզ կարոտս առնեմ, Էդ քո կարոտից վախենամ մեռնեմ: Գարուն կդառնամ մտնեմ քո այգին, Բլբուլի նման փարվեմ քո վարդին: Քո Շահենն եմ յար հազար խաղերով, Եկել եմ դուռդ մեռնեմ քո կյանքին: Ու քեզ կհսկեմ գիշեր ու ցերեկ, Մենակ թե յար ջան շուտ –շուտ այգին եկ, Որ նայեմ ես քեզ կարոտս առնեմ, Էդ քո կարոտից վախենամ մեռնեմ” ----- http://news.am/eng/news/44413.html

In fact I found a better version of the video which I will air in a proper thread. Btw, On a serious note, she sings very well. ----- http://news.am/eng/news/44413.html

It is a long read but well worth. One of the better articles about the subject. Pay special attention to Stalin’s plans, highlighted below.. http://www.agbu.org/publications/article.asp?A_ID=643 11/1/2010 REALIZING A DREAM: THEN AND NOW Armenia by Aris Ghazinyan and Suren Musayelyan Nearly a century after surviving the greatest threat to its identity and indeed to its very existence, the worldwide nation of contemporary Armenia is challenged by assimilation. More Armenians live outside the republic than inside it, creating a sort of virtual community that is linked by blood, language and history but only partly by the commonality of a single society. Genocide diminished and dispersed the population. Borders drawn in its aftermath shrunk the country. But the nation of Armenia would survive, so that now at least some have realized the opportunity for repatriation. The 20th century witnessed a series of cataclysms. The Armenian nation was nearly destroyed by the Turks over a half-decade, swallowed by communism for seven decades, and ended the 1900s with a calamitous single decade that combined sociopolitical collapse, natural disaster, and war, to leave a staggering newly independent republic hardly able to stand, much less make itself presentable for putting out the welcome mat. Over the past two decades, billions of dollars have been donated, loaned, granted or delivered through foreign aid to remake a country that gravely suffered the nightmarish outcome of communism's dream society. When the Union of Soviet Socialist Republics crumbled, Armenia benefitted from a new ease with which its outside family could send help. Western countries eager to buy friends in the region found Armenia a willing trading partner. Foreign and diasporan aid to Armenia, however, is not only a modern phenomenon. Let's build together When the first (short-lived, 1918-20) Republic of Armenia was founded, a patriotic call was heralded for Armenians to "build their own state with their own hands." Answering the call, the Melkonian family of Egypt put $6 million in the Armenian State Budget, without compensation. Baku banker Arshak Ghukasian donated eight million rubles in gold. Rostov (New Nachijevan) Armenian families—the Kayalians, Kistians, Khrmachians—offered to pay for the construction of a Batumi-­Kars-­ Sardarapat railway that would link Armenia to the Black Sea. The railway and other Diaspora-funded projects never materialized, however, because of the historic developments of that period. In 1920, Armenia became a Soviet republic and would-be sponsors refused to fund Soviet initiatives. Nonetheless, the issue of creating "their own republic with their own hands" did not become less urgent; on the contrary, it grew more acute. In 1921 Armenians abroad founded an Armenian Aid Committee with affiliates in different countries. In 1922, Armenian Bolsheviks made a special appeal to compatriots outside, saying in part that the Armenian "workers' nation" needed the support of its comrades abroad. This socialistic appeal had a national content too. The republic had to be somehow built, but there were no funds. In order to persuade their compatriots that financial support would mean "helping the Armenian nation," prominent writers, poets, composers—among them the writer Yeghishe Charents—were sent to Armenian communities abroad for fundraising. Syria, Lebanon, Egypt, Greece, Bulgaria, France, the USA, and Romania had the largest Armenian communities. Since the mid-1920s, Armenian communities in Canada and Latin American countries started growing. To preserve their national identity, their language and their culture, and avoid assimilation, Armenians abroad dreamed of establishing cultural-educational institutions and newspapers in Armenian, along with various sociopolitical organizations, in all their settlements. In the 1920s, exhibitions of Soviet Armenian artists were held in Italy and France. Prominent Armenian artist Martiros Sarian said, reflecting on the achievements of Soviet Armenian culture abroad: "Armenian communities saw that there is Armenia, there is Armenian culture… that we live, and we celebrate just like the rest of humankind." This statement from the honored artist carried weight beyond its financial appeal, for it signaled to others that even someone of Sarian's prominence recognized that Soviet Armenia was, nonetheless, Armenia. The decision of Hovhannes Adamian, an eminent engineer and inventor, was of great significance too. Well known in Germany and Russia, Adamian came to Erivan (the capital's official name until 1936) in 1925 to assemble and demonstrate to the world the first three-color TV, introduced under the Armenian name "Herates." World news agencies reported the event, saying that the first functional model of a three-color TV—the name of which means "long-sighted"—had debuted in the capital of Soviet Armenia. In that year (1925), Calvin Coolidge's inaugural address became America's first live radio broadcast. Imagine the sensation created in Erivan by a color television, when the black-and- white version was yet decades away from becoming a household item. Under the political, economic, financial, intellectual, and psychological circumstances Erivan was in, it could not have possibly pretended to the status of one of the centers of applied engineering. The point was this: the invention and assembling of the three-color TV in Erivan was an Armenian's tribute to his nation and indicated the readiness of Armenians scattered all around the world to build "the Armenian dream city." The position of such public figures as Western-Armenian writers Arshak Chopanian, Yervand Otian, Zabel Yesaian, artist Edgar Shahin, and sculptor Hakob Giurjian, who were successively speaking out for Soviet Armenia and the enhancement of connections with it, had great influence on Diaspora Armenians. The first homecoming In the early 1920s, the first caravans of repatriates from Iraq went to Soviet Armenia. In 1924-26, around 20,000 Armenians from Iran, Turkey, Greece, France, and Syria went to Armenia. The repatriation process continued in the years to come. In 1926-29, some 6,000 Armenians returned to their motherland. In 1932-33 new caravans of repatriates came from Bulgaria, Greece and other countries. In total, between 1921 and 1936, Soviet Armenia received more than 42,000 repatriates. The 1920s-30s were extremely hard years of starvation for the Soviet Union and, particularly, for Armenia. Repatriation was encouraged and assisted by major Armenian organizations, led by the Armenian General Benevolent Union (AGBU) founded in Cairo in 1906 on the initiative of prominent public and political figure Boghos Nubar *****. The impact of close to 50,000 new residents over 15 years had an influence on the local color of the small city, Erivan. Middle-Eastern Armenians brought influences of the Arab world and even elements of Arab cuisine that had become part of their lives. For example, basturma (raw beef wrapped in chaman—a certain type of spice) is now widely known as "Armenian basturma," though its origin is Arabic. Repatriates from France brought a special vocabulary: "Merci" became a common substitute for the more elaborate Armenian "shnorhagalutyun." From Armenians who had lived or spent time in Europe or the United States, jazz was introduced to Armenia, made popular by the jazz orchestra of trumpeter Tsolak Vartazarian; later an Armenian State Jazz Orchestra was assembled under the direction of composer and cellist Artemi Ayvazian. Just as it appeared the new Armenia would grow into its own identity despite living under the Soviet shadow, the brutality of World War II had a halting affect. The war took the lives of more than 300,000 Soviet Armenians. (Estimates say at least 8.8 million USSR soldiers were killed, with Armenia contributing its proportion to the awful loss of life.) Stalin's plan for reunification By the end of the war Josef Stalin was well aware that in the post-war world the Middle East would become the bone of contention for major powers because of fuel reserves, strategic geographic location, and communication advantages. In that context, he conceived the idea of returning historically Armenian lands to Armenians by means of joining them to the Armenian SSR. Superpowers had never disputed the circumstance under which Armenia was so severely diminished—agreeing with history that land in "Western Armenia" had been seized by Turkey. Stalin, himself, saw the value in joining new lands to his empire and even the dictator saw the morality of reclaiming Armenian land. If allies return statehoods to European nations, he reasoned, why not give back to Armenians their lost country, especially since Turkey was Nazi Germany's ally during WWII? The apparent warming of Stalin to Armenia gave rise to hopeful expectations that his notion of rejoining Armenian lands was imminent. ( In 1945 Stalin relaxed some restraints on the Church and allowed for the placement of a new Catholicos, in the person of Gevorg IV, whose support of Armenian troops had played a role in the defense of Russia.) The dream, however, evaporated with the fiery end of WWII, as Stalin's attention turned to creating his own nuclear weapon after seeing the power of the bomb wielded by the Americans in Japan. He dropped his call for reparation of land, and instead issued a call for re-populating the existing Armenia. On November 21, 1946, the Soviet government issued a decree "On Measures Concerning the Return of Armenians Abroad to Soviet Armenia." The new campaign started to repatriate Armenians to their historic motherland from 12 countries, including the USA, France, Egypt, Bulgaria, Lebanon, and Syria. Some 360,000 people stated their wish to leave for the USSR. Simultaneously, the Diaspora rallied for reparation. From April 30 through May 4, 1947, the Pan-Armenian World Congress took place in New York with 715 delegates from 22 countries and 31 Church eparchies. The goal of the forum was to "raise the issue of return of Armenian lands seized by Turkey under the post-World War II circumstances." The congress was launched with a message sent by the Catholicos of All Armenians Gevorg IV and with the blessing of Stalin's government. Standing in the way of plans, however, was the Truman Doctrine, which was but a draft (about to be adopted on May 12, 1947) when the Armenian congress convened. US Secretary of State George Marshall specifically stated that the Truman Doctrine "is based on the stability of Turkey's territorial integrity." The doctrine established the current U.S.-Turkey relationship, and was based on America's interests to stop Soviet expansion. The situation grew more complicated also in Armenia itself. On September 1, 1948, a mysterious fire that killed 42 broke out onboard Pobeda (Victory), a ship that had been used to transport repatriates to Batumi. On September 13, Stalin told his government that the ship disaster was the work of American spies among the Armenian repatriates. The next day, a regulation was issued by the Soviet Ministers of the USSR "completely and immediately revoking the repatriation of Armenians from abroad to the USSR and forbidding the entrance of Armenian migrants to Armenia, no matter where the migrants were coming from." Only on October 8, 1948, as an exceptional case, the Soviet Political Bureau allowed 269 repatriates to come to Armenia, and the very last repatriates were 162 Armenians who came from America in February 1949. So, as a result of 1946-1949 repatriation, instead of the planned 360,000 from 12 countries, only 100,000 moved to Soviet Armenia. That ship fire still remains a mystery. In 1949 a short (only two weeks) closed-door trial took place. The captain of Pobeda, the telegrapher (who did not give the SOS signal), and the dispatcher of the steamship line were pronounced guilty. They were sentenced and each served time in prison. The incident had international political overtones beyond the connection to Armenia, as among the victims was Chinese General Fyn Yuisian, who was considered the only legitimate rival of Mao Tse-Tung, so foreign media mainly blended that news into the context of a Chinese scandal. It is not excluded that the fire became just a convenient excuse for stopping the repatriation process. It also became obvious that those repatriates were having a hard time trying to adapt to the Soviet lifestyle—a planned economy, lack of property ownership, and the impossibility of running a private business. Additionally, there was not enough housing or jobs for the arriving Armenians, and so they were settled in the villages of the Ararat valley (for example Nor Kyank—"New Life") or new towns, such as Hrazdan. Still, the overwhelming majority of the 100,000 repatriates settled in Yerevan, changing the culture of the city. Turkish and Arab Armenians, for example, introduced the coffee tradition to Armenia, which, till then, had been a tea-drinking society. For several years the coffee culture was a distinctive feature of the newcomers; however, by the 1960s, it had won over the Armenian mode of life. French Armenians introduced the tradition of open-air summer cafes—a rarity in the Soviet Union. Whereas previously people spent evenings in their yards, now rather than gathering under a mulberry tree, they went to cafes. And, as time went by, those meeting points became places where relationships were formed, political parties were conceived, and various plots were hatched. It was then that the sleepy city of Yerevan was imposed upon to grow into the heart of the Armenian historic memory, and outline the spiritual perimeter of the lost Motherland within its newly modest borders. New communities from old names The intention to unite memory in a single city was reflected in names given to communities of Yerevan where the impact of repatriates was felt: Nor (New) Arabkir, Nor Butania, Nor Kharbert, Nor Sebastia, Nor Aresh, Nor Zeitun, Nor Kilikia (Cilicia). It was then that people started building a new capital. Within a few decades, a small regional town was turned into a metropolis—a center of vigorous industry, leading science, high culture, developed spiritual life and civilization. Perhaps only that kind of Yerevan was capable of fulfilling the role of the national standard bearer, where the influence of a limited but significant influx of repatriates helped shape the identity of post-Genocide Armenia, even under Soviet control. Many repatriate families became well-known representatives of Armenian science and culture. For example, Gohar Gasparian, soloist of the Egypt State Radio, moved to Soviet Armenia in 1948 and, a year later, she was singing at the Spendarian Yerevan Theatre of Opera and Ballet and brought worldwide fame to Armenia. As many flourished, many also suffered the constraints imposed by dictators' abuse of the socialist society ideal. Many wished for more freedom. Zhan Tatlian, for example, was born in 1943 in Thessaloniki and, when he was five, was brought to Soviet Armenia with his family. At age 18 he became Armenian State Jazz soloist, and then worked in Leningrad (now Saint Petersburg), where he was able to create his own orchestra. However, Zhan could feel the lack of freedom, especially burdensome for an artist whose very music—jazz —relied on self-expression. In 1971 he left for Paris with only one suitcase. Fates of the repatriates in Armenia developed differently. Many of them were never able to adapt to the mode of life in the USSR and left Armenia. Many others were suspected and repressed as "agents of imperialism." The remaining decades of Armenia as a Soviet Socialist State saw only internal movement, with, for example, some 48,000 relocating to Armenia from Georgia and Azerbaijan in the 1960s. Then, in the late 1980s when the grip of communism loosened and the fate of the faltering Soviet Union became apparent, any Armenian with means began to see a chance for life abroad. Movement in the wrong direction Armenia was hit by the first wave of post-Soviet emigration soon after it gained independence. Emigration continued at a high rate throughout the troubled 1990s, characterized by a deep economic decline, a severe energy crisis, food shortages, and a bloody armed conflict with the neighboring republic. The drastic impoverishment of the population caused by the collapse of the Soviet Union and the loss of economic ties with former fellow Soviet republics was an early driver of emigration which, according to different estimations, saw between 600,000 (modest) and 1.5 million (perhaps overstated) abandon Armenia. According to the official census taken in 1989, Armenia had a population of some 3.6 million people. The most intensive migration that began in the 1990s was to the central and southern regions of Russia and various Commonwealth of Independent States (CIS) countries. But it is also believed that some 40,000 managed to leave for the United States and other industrialized countries. Those people apparently either possessed outstanding professional skills or had a preferential status, such as refugee, or strong family ties in those countries. Armenia's population in the 1990s also included a layer of about 300,000 Armenians who had just fled ethnic-based violence in Azerbaijan. They were officially classed as refugees or "internally displaced people" and, along with 1988 earthquake survivors, were one of the most sensitive groups in terms of migration. Refugees, many of whom failed to achieve a sufficient level of integration into Armenian society—be it socially, economically or culturally (many were Russian-speaking and either did not speak or spoke very little Armenian)—were one of the obvious groups that would be subject to emigration. Many of them took the opportunity of their status and managed to settle abroad in Europe and the United States, among other areas. Others, who first moved to Armenia fleeing ethnic tensions and pogroms in Baku, Sumgait, Kirovabad, the Shahumyan region and other cities and towns in Azerbaijan, later joined their relatives and families who were well established in Russia, Ukraine and other former Soviet republics. Many refugee families, where a member or members possessed outstanding or just good professional skills or expert knowledge that would be required abroad, also found ways to leave the country. (Interestingly, Armenians who were born and lived outside the Soviet Armenian borders, such as in Azerbaijan or Georgia, faced more competitive environments in their republics in terms of studying and careers, which apparently shaped them into good professionals and specialists in their professions). Brain drain was not uncommon for Armenians born and raised in Armenia proper, as Armenia was known as one of the leading Soviet republics by its level of education. Many scientists, engineers and specialists in other spheres, who lived on meager salaries under communism, saw opportunities and demand for their skills abroad, or in post-communist Russia. Most did not hesitate to leave their homes in Armenia (some determined to stay abroad for life, while others hoped to earn money and return). Only a fraction of them has returned, while a majority, on the contrary, became a magnet for their close and even distant relatives to relocate. Low-skilled labor also tended to seek employment opportunities abroad. Male members in many families, both from towns and rural areas, chose to do seasonal work abroad, mostly in Russia, rather than remain unemployed or get meager wages in Armenia. Whole brigades of Armenian builders, who had the experience of migrant work and professional ties still from the Soviet times, went abroad, working on small and large construction projects there. Still others engaged in retail trade and sometimes preferred staying abroad after achieving a certain level of business. Eager also to "escape" were the survivors of the Spitak earthquake. Mostly left without homes and livelihood, the earthquake survivors saw little support from the state and had to think of ways to meet their essential needs. (Soon after the December 1988 earthquake, Soviet authorities allowed a considerable number of people from the affected areas to relocate to southern Russia or elsewhere in the Union, where they were provided with some living conditions. While many returned to Armenia later, some also preferred to stay on.) The severe energy crisis in the early 1990s (after Armenia closed its nuclear power plant out of environmental concerns and when the pipeline supplying natural gas to Armenia became a soft target for Azeri saboteurs) and food shortages also drove people out of the country. It was a common practice for families to spend winters with their relatives in Russia or elsewhere, as a warm home was a luxury in Armenia during the winters of 1993-1994. For many, the "winter" turned into a series of seasons that has not yet ended. Still other families were driven out of the country by the fear for their sons who were of, or near, army conscription age (18 and above). As hostilities intensified on the Karabakh front, military authorities in Yerevan were desperate to recruit more soldiers for the army—not necessarily to go to the front and take part in combat operations, but often to man the ranks in the rear. It was also the case then that many of those who had completed their two-year military duty in the Soviet army at around the time of the USSR's breakup were again called up for military obligation in independent Armenia's army and had to serve for another two years. Many were disgruntled over such a policy and tried to find every way to escape (often deciding to leave the country until conscription age passed, or for good). Dual citizenship, but lack of strategy Point IV of Armenia's Declaration of Independence provides for a new sort of repatriation, according to which "Armenians living outside the borders of the Republic of Armenia have a right to RA citizenship." Later, however, independent Armenia's first president, Levon Ter-Petrosian, stated that "national ideology is a false category" and that "Armenia's development is the Armenian Republic's citizens' business." Considering that the largest part of the Armenian nation lives outside the republic's borders, such a statement by the first president was against national consolidation and in fact was seen to discourage repatriation. The Constitution adopted in 1995 read: "A citizen of the Republic of Armenia cannot simultaneously be a citizen of another state." And by that, the Constitution deviated from the Declaration of Independence and forced compatriots to give up their citizenships in order to become citizens of Armenia, thereby forcing a wedge in the movement for national consolidation under the new historic circumstances. Second president Robert Kocharian returned to the points stated in the Declaration. As opposed to his predecessor, he stated that "Armenia's development is something to be done not only by Armenian citizens but all Armenians." Kocharian initiated the Armenia-Diaspora Pan-Armenian forums (Diaspora Conference), along with which dual citizenship was put on the table as a priority. Still, diasporans wishing to move to (or back to) Armenia find the challenge daunting and are often discouraged by the levels of bureaucracy involved. Recognizing the need to strengthen Diaspora ties, the administration of President Serzh Sargsyan has seen the formation of a Ministry of Diaspora. While the ministry has been successful in promoting cultural ties among all Armenians, the need remains for a single clearinghouse of sorts that would make repatriation a more appealing option for those who wish to establish residence in today's Armenia. In June 2008, when the suggestion arose for the creation of a new ministry on connections with Armenians living abroad, parliamentary discussions were held on the issue and Vahan Hovhannisian (Armenian Revolutionary Federation Party or Dashnaktsutyun) suggested that the new structure should be called "Diaspora and Repatriation Ministry." However, the suggestion was not accepted and the word "repatriation" was dropped. Finally, the Ministry of Diaspora was formed. Well into its second year, the ministry has notably supported programs encouraging participation of the Diaspora in Armenia's life. Its activities often seem to fall under cultural or foreign-affairs objectives, however, and the long-range mission of the ministry remains somewhat obscure. No state program on repatriation has been created. Lacking in export commodities, and bound by natural as well as man-made impediments to successful commerce, Armenia's hope to emerge from struggle to self-sustenance is inexorably linked to its stalwart resource—its Diaspora. A state strategy for Armenian repatriation, then, would seem a natural priority, which is currently conspicuous by its absence.

In the book both Khash and Tzhvzhik are in pages 85-88 but the internet version skips over history and sociology except maybe recipes and preparation. http://www.gaiff.am/imagestore/1/408-tzhvzhik-en.jpg http://video.google.com/videoplay?docid=-3831194961359519206# Even though the book, as promised is a valuable source of “Fact ,Fiction and Folklore”, at times the authors cannot disguise their cynical bias. As when they say-paraphrase ”both khash and tzhvzhik are the poor mans delicacy”. We already know that, as both are prepared with the rejected parts of the food staples. Yet, both Khash and Tzhvzhik have been elevated to a royal level. The latter having been immortalized in that satirical socio-economic short story-movie, jus as Khash has become a royal dish. Google search which does not open the pages concerned. Khash; http://www.clovegarden.com/recipes/img/tmm_khash1c.jpg From the internet; ** many other countries and people, mainly of the ME know the delicacy even though they may call it by other names. Here is when they compare khash to Chitlins, not without reason, as both the “starving Armenians” and the “starving negroes” could not afford Filet mignon, Prime Ribs or Chateaubrian, they resigned to the culinary refuse like hooves, livers (lungs?) and stomach. *** *** Who knows what “mumbar” is? It is YEKH!!! stuffed sheep intestines. ---- Chitlins; http://blogs.commercialappeal.com/whining_dining/chitlins.jpg --- Tzhvzhik; http://www.akhtamar.lv/imgmenu/tzhvzhik.jpg Liver onion; http://images.jupiterimages.com/common/detail/58/04/23050458.jpg When I say “royal dish” consider this; The relevance? When Khash is left to cool it turns into a viscous gelatinous paste, its claim to fame as curative for what ails you. Who knows what “սոսինձ/sosindz” is? Yes, it means “glue”. .Before the advent of modern chemistry and epoxy glue was made of horse’s leg ligaments and sinews. Among many such; Here is that quote from Aris’ article in the Armenian Reporter; “Armenians have pretended that khash is a most delectable dish, and staked their identity to it. Likewise, they have tolerated far too long the unbearable atate of affairs in their homeland. Unfortunately, the majority has now chosen the wrong solution: emigration. I can only hope that those who remain in thE homeland will see their way towards changing things for the better. Assuredly , the first step in that direction would be to abolish khash from their diet.” And here is what the editors of the book say; “We can imagine what such a disparage of khash would say if he discovered that we actually made an earnest study of the soup.” --- BTW. I know Aris, I have known him for sometime. Ironically, I first met in the flesh, in of all the places Yerevan. Hi Azat!! I also remember another of his articles about “cilantro”, where he cannot hide his disdain of the herb. Where he rightfully argues the confusion in Yerevan between “parsley” and “cilantro” better known as “Chinese parsley”. In Armenia cilantro, some interpret simply and loosely as “համեմ/hamem” simply “spice” is confused with parsley ազատքեղ.** ** Please don’t get me started. When many of us call that vegetable “maghtanos, maytanos”. Some say that the name is in reference to “Macedonia”.*** ***B Reminds me of some the letters of the repatriots of 1946 when they wrote’ hos maghtanos shat ka”, referring to the ditty- “Akh magtanos, magtanos. Inch kak kera yeka hos/Ախ մաղտանոս, մաղտանոս: Ինչ Քաք կերայ եկայ հոս” Cilantro; http://www.dvo.com/newsletter/monthly/2008/june/images/cilantro.jpg Parsley; http://www.chrissfruitmarket.com/images/P/Parsley.jpg BTW. I have no idea what cilantro is, and neither do I want to know.

So! You're looking for the origin of "shal/chal". Please remove the the perso-furkish J and see that it is "shalian/chalian". Do you really want to know what “shal/shawl” means? Yes. We know it is that cloth to cover the “shoulder/shalak’. Aha!! Shoulder-shawl”? This is silly. Does “shalvar” mean the cover of the lower/‘varin’ organs? http://www.yarnandfiber.com/catalog/images/ftrends/S2018.jpg http://www.silentwitness.net/sub/http://i556.photobucket.com/albums/ss3/AnnCrochets/Stoles%20and%20shawls/424d.gifwellstone/two/lg_Shawl-38.jpg http://i556.photobucket.com/albums/ss3/AnnCrochets/Stoles%20and%20shawls/424d.gif In the Armenian looking for “shal” we are referred to “shalag/shalak” , ie. “back/shoulder “ ----. First Known Use: 1662

Whoopie, Yahooey, Rah-rah! Nairi is back and she is alive. We retake where we left several months ago. "empre"? You mean to expand all the way to Nairobi? For a change we have our scientist back who does not fire from her ample again Armenian hip. --- Btw. Nairi, do you this guy? http://www.armenianow.com/special_issues/agbu_magazine/26873/iranian_armenians

http://www.armsite.com/maps/ http://www.armsite.com/maps/mshow.phtml?when=now&slide=6 --- Yes, Yervant, soon they may declare that Areni is in fact "aZreni"one of their villages. Look at the maps above and see where Areni is, (it is several miles southeast of Yeghegnadzor), it is at an arm’s length from Nakhjavan. On our way back from Noravank we stopped at a roadside stand in Areni where the main feature was wine, some in labeled bottles and some in bulk containers. The owners were themselves the winemakers and the stand was at the edge of their house/vineyard, where it is assumed the grapes were grown.

http://www.armeniaonline.nl/img/Drank/Wijnen/areni91.jpg --- CNN picked up the news.Maybe now some people will pull out the map and see where and what Armenia is. ----- http://i.cdn.turner.com/cnn/2011/LIVING/01/12/oldest.winery/t1larg.wine.gi.jpg http://edition.cnn.com/2011/LIVING/01/12/oldest.winery/?hpt=Sbin

Welcome back Sireli Ashot. You are so right. Since your absence HyeForum has been in such a deep coma/մահաքուն. Where did our better writers go? Yes, yes I know I am under ad/mod/censor review. Are there any of us who can still read Armenian? In the meantime We have been reading highly intellectual posts about "what to name a dog" . What does one call a dog? Armen?? No! Dog!! Unless, of course when you want to name them talaat, enver, jemal or mustafa/hamid p***a And the younger ones- "shan lakot/շան լակոտ" կամ թոՒրք:

http://www.madeformums.com/baby/pope-pleas-for-sensible-christian-names/12276.html ----- What is a Christian name? Are the Old Testament names like Adam, Eve, Abraham, Moses, Daniel, David, Solomon to mention a few, Christian? ----- Let's see how many names of the 12 (Christian?)Apostles/Disciples we remember; --- Add Paul/Boghos, Joseph, Mariam etc. to the list. ---- Is there a list of Armenian Christian names? Does any one name their children Thaddeus, Barthoghomeos, Judas? Here is a list of some Armenian names. Thank you MosJan and Garo. You cane see them in the Armenian text as well.. Please review them and let us seen how many of them are Christian names, i.e. from the New Testament. PS. To my knowledge only Hispanics and Arabic speakers name their children Jesu(Hisous) and Issa respectively. In the English language the term “Chrsitian name” is synonymous with “given name”. One given a so called “Christian/given name” like John may have a family/surname of Johnson. The first/given name is known as “Christian name” is because it is given at the christening/baptism. We know this too well, when at an Armenian christening the officiating clergy will ask - “ What is the child’s name/Երեխային անունը ին՞չ է: He will repeat it and only after that, once it becomes a Christian, the child will have an official first name. Իսկ եթէ երեխային անունը Արա, Արամ, Արամազդ, Վահագն, Տիգրան, Նանէ, Անահիտ կամ Աստղիկ, Շահանդուխդ է ինչպէս նրանք պիտի Քրիստոնեա՞յ կոչուին: --- A list of names in the New Testament, I.e “Christian” names. --- Compare it to the so called “biblical names” http://www.behindthename.com/nmc/bibl.php Yeah! Right Herr Papa! What an ignoramiously idiotamus benedictus! Tell us which of these names of Popes are of Christian origin? http://www.newadvent.org/cathen/12272b.htm --- Male; http://armenian.name/index.php?a=index&d=1 Female; http://armenian.name/index.php?a=index&d=2\

And, what kind of "armenian" name is "Hall Talayan? I have hit my head from one rock to the other to figure out how "hall" is an Armenian name. "talayan"? is that another version of Perso-furkish "talan/talanian", meaning lootery/robbery? Or is it from the Arabic " talaq" to mean release when they rpeat "aleyi talaq/release me" three times to divorce their spouses?

Dear Yervant, see what you wrote in Sep, 26 2010. I my unorthodox words wake up hibernating bears? So be it! If no one reads my posts? How come you’re responding to a topic initiated by me? Also see another article # 46 by a correspondent of Hetq here. And read the responses by the likes of Ashot. Is the word by Hetq the "gospel truth/word"? http://hyeforum.com/index.php?showtopic=17569&pid=278585&st=40entry278585

What surgery? Like a an alcoholically cyrrhotic liver tzhvzhik jikyar transplant? At the time I did not have the heart to comment about the following video. Watch it again and tell us that he does not have the edematously swollen face of an alcoholic. Remember the face of that other vodka addict Yeltsin?

Is "ERMENI" (amerikani) a swear word in Iran as it is in furkey?

A New Nation State? SOUTH SUDAN? http://www.rightsmaps.com/images/southsudanfactions_june30_110.jpg http://www.worldatlas.com/webimage/countrys/africa/sdnewzz.gif At the present Sudan, almost a million sq. mi is the largest country in Africa, almost ¼ the size of the US. When the south secedes the country will be close to half its size. The south almost some 240,000 sq mi will be about the size of Texas. The north may be slightly larger. (btw. Afghanistan is also the size of Texas), South Sudan is majority darker African Christian and other native religions while the north is majority (Arabo)Muslim. Some pundits surmise that this is only a beginning of the process while others insist the opposite. Finally the Arab rule in Africa is coming to an end. Northern African and Middle Eastern nations, who were Christian or other should follow suit and rediscover their pre-Muslim Arab cultures and language. Many of the north Africans spoke Berber or other languages, some still do, just like many of the ME nations spoke Aramean, Chaldean , Assyrian or other languages. ----- Why is this being applauded by the international community, while the independence of Artsakh is being disputed? AH!!! Remember that most of the wealth of Sudan, I.e. petroleum etc. is in the south, while in our case all that wealth is in the east.. Why was Kosovo readily recognized a separate state? Was it Arab oil money?

ՏԺՎԺԻԿ/TZHVZHIK We all assume this to be a mindless comedy. Look at it at again and see its deep and serious social message. Liver and onion; ---- http://www.recipetips.com/images/recipe/meat/liver_apple_onions.jpg --- A satirical socio-political commentary http://video.google.com/videoplay?docid=-3831194961359519206# ---- The story in a nutshell, Once upon a time, in Karin/Կարին(Erzurum) there lived a certain wealthy Nikoghos and a poor Nerses, even though, some time ago Nerses had also been a wealthy merchant, he was now bankrupt and poor. One time Nokoghos and Nerses happen to be at a butcher shop, Nokoghos buys him a gift, adiscarded part/organ for Nerses** **Above it is translated as թոք/lung while in fact it is լեարդ/liver. From there on, every time Nikoghos runs into Nerses he reminds him of the incident, until, finally, at the same butcher shop Nerses picks up one of those discarded parts and slaps Nikoghos in the face… Enough is enough!! As we see in his biography, Atrpet was a social activist, as in “haves vs have nots”. === Biography;

How reliable is the source of this news? BTW. Hetq and Footprints seem to be one and the same, one being the Armenian word for the English “footprints”. This sounds like what is known in the English an “urban legend”, like “someone told me what someone had told them”, etc. ====== http://hetq.am/en/society/46435/ And the rest from Footprints; ====

This is really eerie/ահազդող. Our first dog was mostly black so we/I named him SEVUK/Սեւուկ, as our neighbor had already named their white poodle Jermuk/Ճերմուկ: http://www.caninest.com/images/white-poodle.jpg I have not yet figured out why Peter Balakian chose the title “Black Dog of Fate” for his opus.

My apologies for the length, and that it is in Armenian. I will not opine, you’re welcome except, observe the highlights below where it is stated that islamization is not a new phenomenon, that it started in the 7th century during the Arab occupation. Also note where it is said that in this age of the Internet they are coming out of the woodwork. ==== http://www.hairenikweekly.com/?p=5930

Yes, it is a new version of Ian Flemming's by ahmadi-james-no-jad Remember Ian's opus- The Spy that came out of the Cold? As in the cold of Ararat? Let me nominate him the comedian of the millenium only next to erbokhan. Please, dont be fooled by his thetoric about Armenia. He is no less anti Armeno-Westen Christian than mehmet. His only interest in Armenis is thst it is the shortest way to Russia, aside from azerboobjan. only if he would he would remove his turban, shave his face and stop persecuting and murdering Christians. Maybe then we will believe his "elleh-u-ekber". Does he know what Astouats means?

What kind of name is Hall Talayan? ===== January 6, 2011 Iran Detains American Woman as Spy, Reports Say By WILLIAM YONG and ALAN COWELL TEHRAN — Iranian authorities have arrested a 55-year-old American woman with espionage equipment concealed in her teeth on suspicion of spying, state-controlled media said on Thursday. The accuracy of the accounts by the IRAN newspaper and the semi-official Fars news agency could not immediately be verified and the Iranian government withheld direct comment. People briefed on the affair, who requested anonymity because they were not authorized to speak to reporters, said the arrest seemed confusing since the woman, identified by IRAN newspaper as Hall Talayan, had presented herself as an asylum-seeker when she entered Iran from Armenia. By this account, the woman had told Iranian officials at the border town of Nordouz, 370 miles north-west of Tehran, that she would be killed if she returned to Armenia. She had personally vouchsafed that she had espionage equipment concealed in her teeth, these people said. IRAN said she had arrived without a visa and Fars quoted an unidentified official as saying the woman was taken into custody about a week ago. “The detained American spy told Iranian security officials that she would be killed if Iran extradites her to America,” the Fars report said. If her arrest is confirmed she will be the fourth American detained in Iranian border areas and accused of spying in less than two years. The Iranian authorities are still holding two United States citizens, Shane M. Bauer and Joshua F. Fattal, both 28, who were arrested in July 2009 on what was described as a hiking in Iraqi Kurdistan, near the Iranian border. Their companion, Sarah E. Shourd, 32, was freed on bail in September in what President Mahmoud Ahmadinejad described as a “huge humanitarian gesture.” In late December, Iran allowed relatives to visit two German journalists detained in October as they presumably sought to report the widely publicized case of an Iranian woman who could be stoned to death for adultery. There was no immediate comment from Armenian authorities about the latest reports and The Associated Press said the American Embassy in Yerevan, the Armenian capital, was closed for the Orthodox Christmas. The report surfaced as Iranian officials prepare to meet again later this month in Istanbul with outside powers, including the United States, for discussions on the Iran’s nuclear program. But there was no indication that the arrest was linked to those negotiations. William Yong reported from Tehran and Alan Cowell from London. &&&&& &&&&& 

Քրիստոս ի մէջ մեր յայտնեցաւ, Որ Էնն Աստուած աստ բազմեցաւ. Խաղաղութեան ձայն հնչեցաւ, Սուրբ ողջունի հրաման տուաւ: Եկեղեցի մի անձն եղև, Համբոյրս յօդ լրման տուաւ. Թշնամութիւնըն հեռացաւ, Սէրն յընդանուրըս սփռեցաւ: Արդ, պաշտօնեայք՝ բարձեալ զձայն, Տո՛ւք զօրհնութիւն ի մի բերան, Միասնական Աստուածութեանն, Որում սրովբէքն են սրբաբան **** Սբ. Ծննդեան Տաղ ”Այսօր տօն է Սբ. Ծննդեան” Սբ. Ծննդեան Տաղ Այսօր տօն է սուրբ ծննդեան, աւետիս. Տեառն մերոյ եւ յայտնութեան, աւետիս: Այսօր արեւն արդարութեան, աւետիս. Երեւեցաւ ի մէջ մարդկան, աւետիս: Այսօր սուրբ կոյսն անապական, աւետիս. Ծնաւ եբեր զանմահ արքայն, աւետիս: Այսօր հրեշտակք յերկնից իջան. աւետիս. Ընդ մեզ օրհնեն զանմահ արքայն, աւետիս: Սբ. Ծննդեան այս գեղեցիկ տաղը ստեղծուել է 18-րդ դարում: Բազմաձայն մշակումը կատարել է Կոմիտաս վարդապետը: Երգւում է Սբ. Ծննդեան տօնին: * * * Սբ. Ծննդեան Շարական ”Խորհուրդ մեծ” Շարական Սուրբ Ծննդեան Խորհուրդ մեծ եւ սքանչելի, Որ յայսմ աւուր յայտնեցաւ, Հովիւքն երգեն ընդ հրեշտակս` Տան աւետիս աշխարհի: Ծնաւ նոր արքայ Ի Բեթղեհէմ քաղաքի, Որդիք մարդկան, օրհնեցէք, Զի վասն մեր մարմնացաւ: Անբաւելին երկնի և երկրի Ի խանձարուրս պատեցաւ, Ոչ մեկնելով ի Հօրէ` Ի սուրբ այրին բազմեցաւ: Սբ. Ծննդեան այս գեղեցիկ շարականը գրել է Սբ. Մովսէս Խորենացի Պատմահայրը, 5-րդ դարում: Երգւում է Սբ. Ծննդեան տօնին: Այն երգւում է նաեւ Սբ. Ծննդեան Տնօրհնէքի արարողութեան ընթացքում:

KHASH Only missing in this picture is obligatory "oghi/vodka" http://khash.org/pictures/Khash_003.jpg The Royal Armenian Dish. Once again the Internet version skips over on page 81. Here it is from the paper copy. ---- “If an Armenian makes a serious face and says that he’ll be very busy in the morning of a weekend , it means that he is invited for khash, a dense soup of beef tripe and trotters lavishly seasoned with garlic. Khash has an affinity with the long, boring, and often unpredictable Armenian winters. As a hearty antidote for cold weather, a khash party lends some excitement to those dreary months when the majority of the population is hibernating and waiting for warmer days to arrive. Skiing is not so popular in Armenia despite the availability of numerous mountain slopes , but everyone is ready for winter ‘khashing’. Khash’s recipe is replicated throughout the Middle East in abundant variations. A prominent member of the tripe soup family is Arabic ******* a soup made with sheep’s or goat’s trotters. ****Greeks and furks have their own version of khash, served in special’ triperies’ . part of the folklore of tripe soup in the ME is that it’s a great morning-after cure for hangovers. Khash offers the same relief for vodka lovers as Mexican menudo does for serious tequila drinkers. Cow'’s or sheep feet soup is included in the diet of all three South Caucasus nations. Differences in thze national soup , which all three nations consider their very own soul food, are subtle but essential for these small states and their undeviating culinary debates. Armenians include the cow-stomach lining in their khash recipe . Asszeris cook thier soup, called kyallya p***a, without the lining. Georgians’peculiarly add milk to their khash. All bickering about khash ownership asidze, South Caucasus nations are equal in their passionate love for khash., and all have contributed to its popularization. Assboobjani movie producer Vagif Mustafaezv released Khash with Music to theaters in 1984. This film depicts the painstaking process of making khash as a form of national art, kind of culinary opera. Georgians were the first to produce and advertise ready-to-eat canned khash, granting a touch of modernity to an Old world dish. Armenians enriched khash’s geographical profile by exposing it to Los Angeles - area Armenians and bon-Armenian guests.*****” ---- ** It is not Arabic, it is Perso-furkish, based on the Armenian word “պոչ/poch” to mean tail. The full name in those languages is “kelle-*****” to mean “head and tail”.*** ** It is not Arabic, it is Perso-furkish, based on the Armenian word “պոչ/poch” to mean tail. The full name in those languages is “kelle-*****” to mean “head and tail”.*** *** Please everyone do not argue with me that the furkish word “kafa” for head is not from the Greek “cephalo/kefalo”. **** Yes, in Syria where beef is not the primary source of meat khash was made with parts of sheep or goat. ***** This is, as above a semi truth. ME Armenians have known and eaten khash for centuries, even if at times they may have called it by its Perso-furkish name of KP. Once I asked one of my Persian colleagues if their parents made “kelle *****“” they were flabbergasted as to how I knew it, and yes that her father YUKKKK!!! loved it..