MJ

By the way.. you have misunderstood me. I was saying that I am disgusted by the Armenian, Turkish, Jewish, etc, museums of Genocide or Holocaust or whatever you call it.

Dear Nairi, 1. If you live in a country with 385,000 whatever Turks, and they are dedicated to whatever tasks, why would “you” be so dumb as to try to win against them on a stage where they have clear advantage. Additionally, why don’t you live in Armenia where Armenians are predominant majority, then you can pass whatever resolutions you may think of. Though, one has to notice that Armenians living in Armenia have not been so dumb as to pass meaningless resolutions. I think this partially sheds light on my stance in my attitude towards your argument #3. What is the reaction of the Dutch, by the way, that these to foreign elements come to the Dutch soil and bring with them their centuries old problems. Do Dutch fill annoyed with it? What is the implication of it? (Any insights, Elly?) 2. The insinuation of “forgiving Turks and letting them off the hook” is ridiculous, to the least. We are not in the position of “letting them off the hook,” because we have never had them “on the hook,” nor have ever been in the position to “have them on the hook.” Whether Turks will recognize Armenian Genocide or not, it has nothing to do with us forgiving them or not. I, personally, have forgiven them. Perhaps not for their own sake, because it wouldn’t make any difference to them, but for my own sake – it helps me to be a better and healthier person. 3. I couldn’t understand your point in paragraph 5. 4. I also don’t agree with everything that Armenian Government thinks and does. However, I think there are certain things that are its prerogative. I, in turn, as an individual, can deal with issues that individuals deal. The issues that are State issues, should be dealt with by a State.

To the Moderators: Don't you think, guys, it would be appropriate to open a thread "Khodja Hagaragian's and The Great Arghishty's Corner?" I think they would fit each other perfectly, and would produce immense correspondence.

Dear Nairi, I am not necessarily a nice guy… I kind of hate repeating myself in this forum – I have done it many times. However if “Turks have devised better and more powerful skills to deny the Armenian genocide,” this may indicate that Armenians have ascribed to “worse and less powerful devices” to understand what is it that they want from that recognition, among other things. Additionally, from what I understand, the Government of Armenia doesn’t share your opinions about the recognition or non recognition of the Genocide by the Turks and the progress made along those lines. Your argument about building a museum goes directly to the heart of my argument. Building such museums by any one disgusts me, and as far as I understand, I am not alone with such sentiment. As to leaving with or around the Turks, guess what, there is a Turkish couple on the floor where I live, and every time we meet in the elevator, we cordially greet each other without discussing the issues of the Genocide. More importantly, I met a group of Turks early this summer, who are quite active in their communities and do not fit into the profile you described above. Another serious objection that I have to your arguments is about the psychological damage you alluded above. It is something that I have spoken about a lot – but I have used harsher words – schizophrenia. If the Turks are who are the ones who have caused the alleged schizophrenia, the expectation of the healing of it by the perpetrators, especially that they are such “universal monsters,” is indicative of more than schizophrenia. Whatever “psychological damages” are present in our minds, they reside in our own minds, and it is up to us, or at least up to those who care for us deeply, to treat them. Somebody else’s recognition or the sympathy should not be the “healing devices,” but one has to rather himself/herself through his/her own devices from the “black hole” of perpetual victimization. More bluntly put, either lick your wounds and heal yourself, or find a secluded cemetery to die in, without expectations of sympathy. This was not a personal suggestion, btw.

Dear Vahan, I remember well my responses since have already read them a couple of times. As far as knowing or not knowing certain subjects is concerned, without any desire to sound mysterious, I would like to note that there are many subjects that we all may know about, but when bringing them to the Hye Forum, we pick and choose. I think when we pick and choose, a reasonable criterion may be “what is it that we are trying to accomplish.” And I think we try to bring the rhetoric down. And since you have chosen not to go into the subject deeper, I would also follow your example. I have to also say that I was not confused by the shortness of your previous message but a little puzzled – not too much though. I also support your distinction of what functions should be delegated to the government of Armenia and what is the perimeter of our engagement in this forum, moreover outside the perimeters of Armenian governmental organizations. I would hope that some others may share this understanding. Additionally, I would like to add that I also share your opinion on the Hye Forum, and would be very interested to see it remain as described by you, and not to become a mouthpiece of individuals or circles of questionable mental, psychological, intellectual and other stability, softly speaking, especially in the time of piece. Even in the time of war, when one unduly discharges his/her gun, either he is brought to the tribunal for cowardice, or is shot into the foot by his fellow solders so that to tranquilize him. Thanks for your wishes for my weekend. I am truly enjoying it before another heavy week’s start. I wish you the same wherever you are. Cheers, M. P.S. Sorry for the typo. I meant "peace" above. [ August 03, 2002, 10:52 AM: Message edited by: MJ ]

Plese send me your account number so that I make the tarnsfer... Maybe, then, you will fill happier with yourself and get oof of my back...

Dear Marco, The sad story you have conveyed is characteristic not to just Armenians. You can come up with such stories pretty much in every culture - even within the same nation - at least since the times of Shakespeare. Now that you have not been lucky in love, given that you should be luck, then, in cards, you should arrange a trip to Las Vegas. Good Luck!

I think it is an interesting topic. In my view, there are significant misperceptions surrounding this issue. It is a fact throughout the history (without even having much academic information we can make judgments about it just digesting the number of the Armenians around the world when trying to visualize it in the context of the last 12 hundred years) that what Armenians do most successfully and easily is the assimilation. In my view, it is a testimony on the lack of strong identity or on a confused identity. I think this process has started when the Armenian Orthodox Church has usurped the “ownership” of Armenian identity, and it still continues in some very significant chunks of the people of Armenian ethnicity. However, frequently, I think the label itself is self-distracting. What means an Armenian, after all, as correctly Sip asks? If we where to define it through the genetics or the “blood content,” a couple of arguments later it would lead to controversy. We sure can articulate it through the category of consciousness, which I think is more appropriate, but the consciousness also evolves, unless we are dealing with some “eashi glukh.” Also, one has to have a good answer to the question “why not to assimilate,” other than “if we all are idiots you be one too” I think Arpa above has successfully alluded a landscape where we all may be considered as the “idiots.” I guess, where I am headed is a statement that not to assimilate, a nation has to have a purpose and has to believe in it strongly and passionately. And it has to be a worthy purpose to keep people away from “jumping out of the train.” I don’t think the preservation of the “past” and the “heritage” is such a worthy purpose. After all, what is old, frequently gets discarded.

Dear Nairi, Don’t you think that “Turks of today are not only conducting physical genocide, but also, political, academic, journalistic and commercial genocide” is a bit stronger statement and dilutes the very idea and concept of Genocide? …and from a different perspective, if the Genocide Recognition is becoming a political, academic, journalistic and commercial endeavor from one side, it is reasonable to expect or to tolerate, to the least, that its denial also may become such exercise? However, I think if we are to judge about the evolution of the Turkish governmental and public sentimate in the context of the Armenian Genocide, in the large realm of things, it has considerably moved towards the recognition rather than the denial.

Vahan, First, I didn’t personalize my message. I spoke about this thread. As far as my emotions are concerned, I think every now and then we show here our emotions. You shouldn’t hold it against me, therefore. However, I don’t think that I have added emotions. I have expressed a stance towards a state of mind. I also find your last reply to be too vague and lacking resoluteness. It seems that what you are saying is, “he is right, but to talk it here in the Hye Forum. Let’s go and act.” In that spirit, one may say that any discussion in this forum may be waste of time, and perhaps that is the attitude of the predominant majority of Armenians, given the small number of participants in it. However, I still don’t want to claim that I understand you clearly. I think if you have a statement to make, you can stand up for it and express it unequivocally. Otherwise, the making of half-hearted remarks serves no purpose other than perhaps expressing some emotions. Elly, What are we drinking today?

Vahan, Could you be more specific and explicit, please, regarding what you meant? Thanks.

Arpa, Thanks for the encouragement. To Rado I presume you were addressing me. In this forum I go under the nickname MJ. MosJan is a good friend of mine. So if you want to address him, I will let him know. I am not a healer nor any one else in the Hye Forum is, to the best of my knowledge. Nor I think this Forum has dedicated itself to the “healing” of the sick. My views on the subject of “some Armenians display irrational hatred for any Turk” are well known in this forum, as well as it is well known, I think, how I fill about phobic people, in general, no matter what drives their phobia. To the best of my knowledge, there are no taboo subjects in this forum. However, that declared freedom comes with responsibility and an expectation of respect for the presence and the time of other members of the forum and not contaminating it with crap. Under a different mood, I would have considered your arguments about the handicap people as confession. Under the current circumstances, however, I have work to do.

I feel compelled to say that I am disgusted with this thread. While one may or may not have reasons to dislike the Jewish political stance, or let’s say the Jewish culture with its implications, the attitudes expressed here are merely disgusting. It makes an impression of people angered and driven into phobia and schizophrenia by their own failures in their own lives. And who else is “responsible” for it other than Jews, right? After all, it is centuries old tested “concept.” The observed primitivism is something that one would hope that does not belong to the Hye Forum. It is so laughable under some other circumstances. But it is tragic in some other ways to observe the latest flow of one track minded people with such “tremendous” insights and “convincing” explanations for every twist the Earth takes while evolving around the sun. I think it would also be great to have one Armenian Forum, which evolves according to the Armenian ideals and character, and doesn’t become an outlet of primitive, phobic, provincial, schizophrenic outcasts of human society with “special message,” especially that the indicated message doesn’t originate from Armenia nor in any ways serves the ideals or perspectives of Armenia. And one question which sort of puzzles me is what is it that makes some people feel that Hye Forum is a place for them to come and dump their crap?

Oh...firgive me , Sir. Didn't realize you were on a mission...

quote:Originally posted by Rubo:Can't drive? stay out of the road! And what should the adults driving like "vvvvvvvvvvvv,rrrrrr,vvvvvv......" with their mouths do? Any more valuable insights?

?

Once again schizophrenia has taken over the active segment of the Hye Forum... It appears to me that it is a cyclical event... Why not to spiral up to the next Darwinian level of our evolution?

Sorry for the double-post. Could the moderators clean delete the last (#3) posting, please? Thanks. M.

...The period in question, starting from the development of the Bagratid kingdom until its conquest by the Seljuqs, coincided with remarkable cultural and economic expansion of the country and the great flourishing of its urban centers. The accounts of contemporary historians, the larger number of extant monuments, information furnished by inscriptions, all bear witness to this period. In the second chapter I have tried to explain the basis for this cultural and economic progress. It is generally accepted that Armenia's economy and culture attained an exceptionally advanced level of development. It is in this context that many modern Armenian historians have studied and evaluated the T'ondrketc'i movement, in terms of it being a proletarian movement in revolt against the intolerable oppression of a feudal society. It formed the ideological basis of the "Armenian Renaissance." In the rest of this chapter we shall try to state the evidence of such conclusion. That such oppression did exist is beyond doubt. From the accounts of contemporary writers it is not difficult to see that the process of economic development, extension of monetary economy, accumulation of wealth in the cities brought with it brutal exploitation of the lower classes of the population. Aristakes Lastiverc'i and Grigor Magistros give us definite information concerning the events which took place during the reign of Gagik I (990-1020). In his description of the pillage of the city of Aren by Seljuqs in 1049, Aristakes Lastiverc'i relates that: Here was set up a law on growth and tithes and surtax on grain: the land is polluted by this and at the present time impediments are set in the way of those bringing the fruits of the earth to feed the people. He who deceives his friend boasts that he is wise and he who robs says that he is mighty. [How contemporary...-MJ] The wealthy have seized the houses of their unprovided relatives and the boundaries of their fields. The same author, speaking of the capture and destruction of the city of Ani in 1064, notes particularly in it the presence of usury and social unrest: Because of the excess of injustice that took place in it, a mighty and beautiful place was burned down and all of the buildings where reduced to heap of earth, and the licentiousness and evil which had occurred in it came to an end. This is the lot of unjust cities which are built on the blood of others and which grow rich at the expense of the homeless, of those who toil in the sweat of their brow; they build their houses on luxury and the infringement of rights, they seek for themselves pleasure and profit having no pity in their souls for their poor and the homeless, withdrawing not from evil deeds, because they are possessed by their passions. [Aristakes Lastiverc'i, History, pp. 79-80.] In the last days of the Armenian Kingdom in Ani before the invasion of the Turkish tribes, as has justly been shown by N. Marr, the life of the feudal Armenia presented the antithesis of the economic oppression of the Armenian working population with the accumulation of wealth in the hands of the few members of the ruling classes. The Armenian historian, Matthew of Edessa [Mathevos Edesatsi – MJ] , gives an interesting information the enormous wealth in the hands of the clergy at least. At the time of the taking of the city of Arcn by the Seljuq general Ibrahim he writes that: ….the treasures of the chorepiscopuse Dawt’uk were seized by Ibrahim. His treasures were loaded on forty camels. From his house eight hundred ploughs with six pairs of oxen apiece went forth ploughing. [2] (Mathew of edessa, Chronicle, p. 103) During this period the wealth and the number of churches and monastic establishments doubled. [3] (K. Konstaneanc’, Annals of Stones, pp. 5-6, 13.) During the reign of Abbas I (928-953) the churches of Kamrjajor, Horomoc’, Glajor, Tat’ev, Narek and several others were completed. During the reign of Ashot III (953-977) the monastic complexes of Sanahin and Haghpat were completed. Asoghik testifies: ``The monstic establishments prospered and flourished. And in many places new monasteries were being constructed."”[4] (Asoghik, History, pp.173-77 .) From the forth century the newly established monastic and religious institutions were supported financially by the state which ceded to the church extensive lands. Through the centuries the acquisition of landed property constantly increased and formed the most profitable economic source and power of the church. During the period under the discussion, and with the rise of feudalism, another source of income was the donations made by the rich to the church. These donations consisted of both movable and immovable property, to which the architectural monuments of the epoch bear eloquent witness. [To be continued. - MJ ] The Tondrakian Movement Vrej Nersiessian Pickwick Publication Allison Park, Pennsylvania, 1988 pp. 74-76

….In the last days of the Armenian Kingdom in Ani before the invasion of the Turkish tribes, as has justly been shown by N. Marr, the life of the feudal Armenia presented the antithesis of the economic oppression of the Armenian working population with the accumulation of wealth in the hands of the few members of the ruling classes. The Armenian historian, Matthew of Edessa [Mathevos Edesatsi – MJ] , gives an interesting information the enormous wealth in the hands of the clergy at least. At the time of the taking of the city of Arcn by the Seljuq general Ibrahim he writes that: ….the treasures of the chorepiscopuse Dawt’uk were seized by Ibrahim. His treasures were loaded on forty camels. From his house eight hundred ploughs with six pairs of oxen apiece went forth ploughing. [2] (Mathew of edessa, Chronicle, p. 103) During this period the wealth and the number of churches and monastic establishments doubled. [3] (K. Konstaneanc’, Annals of Stones, pp. 5-6, 13.) During the reign of Abbas I (928-953) the churches of Kamrjajor, Horomoc’, Glajor, Tat’ev, Narek and several others were completed. During the reign of Ashot III (953-977) the monastic complexes of Sanahin and Haghpat were completed. Asoghik testifies: ``The monstic establishments prospered and flourished. And in many places new monasteries were being constructed."”[4] (Asoghik, History, pp.173-77 .) From the forth century the newly established monastic and religious institutions were supported financially by the state which ceded to the church extensive lands. Through the centuries the acquisition of landed property constantly increased and formed the most profitable economic source and power of the church. During the period under the discussion, and with the rise of feudalism, another source of income was the donations made by the rich to the church. These donations consisted of both movable and immovable property, to which the architectural monuments of the epoch bear eloquent witness. [To be continued. - MJ ] The Tondrakian Movement Vrej Nersiessian Pickwick Publication Allison Park, Pennsylvania, 1988 pp. 75-76

...The period in question, starting from the development of the Bagratid kingdom until its conquest by the Seljuqs, coincided with remarkable cultural and economic expansion of the country and the great flourishing of its urban centers. The accounts of contemporary historians, the larger number of extant monuments, information furnished by inscriptions, all bear witness to this period. In the second chapter I have tried to explain the basis for this cultural and economic progress. It is generally accepted that Armenia's economy and culture attained an exceptionally advanced level of development. It is in this context that many modern Armenian historians have studied and evaluated the T'ondrketc'i movement, in terms of it being a proletarian movement in revolt against the intolerable oppression of a feudal society. It formed the ideological basis of the "Armenian Renaissance." In the rest of this chapter we shall try to state the evidence of such conclusion. That such oppression did exist is beyond doubt. From the accounts of contemporary writers it is not difficult to see that the process of economic development, extension of monetary economy, accumulation of wealth in the cities brought with it brutal exploitation of the lower classes of the population. Aristakes Lastiverc'i and Grigor Magistros give us definite information concerning the events which took place during the reign of Gagik I (990-1020). In his description of the pillage of the city of Aren by Seljuqs in 1049, Aristakes Lastiverc'i relates that: Here was set up a law on growth and tithes and surtax on grain: the land is polluted by this and at the present time impediments are set in the way of those bringing the fruits of the earth to feed the people. He who deceives his friend boasts that he is wise and he who robs says that he is mighty. [How contemporary...-MJ] The wealthy have seized the houses of their unprovided relatives and the boundaries of their fields. The same author, speaking of the capture and destruction of the city of Ani in 1064, notes particularly in it the presence of usury and social unrest: Because of the excess of injustice that took place in it, a mighty and beautiful place was burned down and all of the buildings where reduced to heap of earth, and the licentiousness and evil which had occurred in it came to an end. This is the lot of unjust cities which are built on the blood of others and which grow rich at the expense of the homeless, of those who toil in the sweat of their brow; they build their houses on luxury and the infringement of rights, they seek for themselves pleasure and profit having no pity in their souls for their poor and the homeless, withdrawing not from evil deeds, because they are possessed by their passions. [Aristakes Lastiverc'i, History, pp. 79-80.] The Tondrakian Movement Vrej Nersiessian Pickwick Publication Allison Park, Pennsylvania, 1988 pp. 74-75 [To be continued- MJ] [ July 16, 2002, 06:48 PM: Message edited by: MJ ]

Home Search Racing Bulldozers To Preserve Archaeological Secrets As dam construction threatens to flood the Tigris River Valley in Turkey, University of Utah archaeologist Bradley J. Parker is racing time as he works to unearth secrets buried at Kenan Tepe. Kenan Tepe is an ancient frontier village where cultures collided. This is where Parker leads a team that looks for archaeological evidence of culture contact and "the geography of colonialism" -- how the region's towns and artifacts were affected by foreign invasion. Parker plans to leave Salt Lake City on June 26 for his fourth field season in southeast Turkey. He will return to Utah on Sept. 15. "We're going to dig like crazy and study the pottery, the seeds, the human bones, the animal bones, the architecture, the material culture," says Parker, an assistant professor of history. "We're going for a bang-'em-up season." Today, Kenan Tepe (pronounced KEH-non teh-PAY) appears to be little more than a brush-covered hill with a beautiful view of the Tigris River in southeast Turkey. It is 65 feet tall, and roughly the length of 3½ football fields and the width of two. But from 4500 B.C. until 883 B.C. it was an inhabited village where indigenous people met and cooperated with a variety of outsiders. Then Assyrians invaded from the south along the Tigris and Euphrates rivers, seeking farmland, timber and metal. Collapsed walls and a lack of Assyrian artifacts indicate Kenan Tepe was destroyed or abandoned. "The indigenous population knew these imperialists were coming and they headed for the hills," Parker says. The Assyrians built a provincial capital in Tushan, one of several fortified cities along the Tigris, and brought in enemies likely deported from Phoenicia (modern-day Syria and Lebanon) to colonize new farm villages such as Boztepe (pronounced BOWS-teh-PAY). "The Tigris River was a prime location for Assyrian agricultural development," Parker says, and villages like Boztepe help explain how the Assyrians fed their large central cities. Meanwhile, in the hills above the Tigris, smaller indigenous villages such as Talavash Tepe (pronounced tah-lah-VOSH teh-PAY) traded with the Assyrians and "began to prosper as they tapped into the imperial economy," Parker says. Parker says his Upper Tigris Archaeological Research Project (UTARP) aims to determine what colonialism and other cultural contact looked like on the ground, and thus "contribute to the growing body of literature on ancient empires and the formation and mutation of culture in frontier zones." Parker's team includes 28 scholars -- half from the University of Utah, including a dozen students and Richard Paine, an associate professor of anthropology. It also includes team members from three Turkish universities; the University of Southern California; University of Amsterdam, the Netherlands; the University of Copenhagen, Denmark; Northwestern University in Chicago; Arizona State University; Bryn Mawr College, Penn; University of Minnesota; and the State University of New York at Binghamton. The archaeological sites studied by Parker are near the Tigris roughly 60 miles from where it flows south into Iraq, and range from 4 miles to 9 miles east of Bismil, a city of 100,000 people. UTARP fieldwork began in 1999 with excavations at Boztepe and surveys at Talavash Tepe. Because Kenan Tepe will be flooded in seven to 10 years by a new dam, the Turkish government wanted attention focused there, so Parker began excavations in 2000. "We need to do as much research as we can before it's too late," he says. The fieldwork is hot; temperatures frequently exceed 110. The field team is based in Bismil, where Parker rents two apartments and a storefront for living quarters, a laboratory and storage. More than two dozen researchers cram into six bunks in each of three bedrooms, plus sleeping quarters on balconies and in the lab. The area Parker studies is part of Mesopotamia's Fertile Crescent -- encompassing parts of Lebanon, Israel, Syria, Turkey, Iraq and Iran -- where agriculture originated at least 9,000 years ago and the first cities and states arose some 5,000 years ago, or about 3000 B.C. Parker's research has focused on Kenan Tepe from 3500 B.C. until its demise in 883 B.C. Southeast Turkey, run by scattered village chieftains, "was a frontier region between Mesopotamia, where centralized states originally formed, and a mountainous peripheral region that was a source of many resources such as timber and metals," says Parker. Different cultures came into contact at Kenan Tepe in ways that ranged from "friendly interaction to imperialism." "We now believe the formation of new culture happens at points of culture contact," Parker says. "You are more likely to get change where people are meeting new people and new ideas rather than in the interior of an already stable state or empire. Mesopotamia is the root of western civilization. We are all the result of this cultural mutation process. The [cultural] formation process that went on over thousands of years directly led to western civilization, including our language and our literature." The earliest known occupation of Kenan Tepe dates to the Ubaid Period, 4500 B.C. to 3500 B.C. Parker is focusing on four subsequent periods: * From 3500 B.C. to 3000 B.C., during the Uruk or Late Chalcolithic period, evidence indicates Sumerians from Mesopotamia (in what now is southern Iraq) came to Kenan Tepe to buy or barter for metals such as copper. Artifacts from that period include old kilns containing slag, the byproduct of smelting ore. * During much of the Early Bronze Age, which lasted from 3000 B.C. to 2500 B.C., Kenan Tepe grew, with more kilns and slag than in the preceding period. Parker wonders why Kenan Tepe survived when other Late Chalcolithic sites were abandoned and the Sumerian trade system at those sites collapsed. * Little was known about Kenan Tepe and upper Tigris culture from about 2000 B.C. to 1600 B.C. - the Middle Bronze Age or early second millennium -- until Parker's expedition unearthed pot sherds, animal figurines, seeds, bones, a large public building, a small house and kilns and smelting slag. "For the first time, we are able to recognize what the inhabitants of early second millennium southeastern Turkey look like in the archaeological record," Parker says. The kilns contain a surprise: preliminary evidence of iron processing in 1800 B.C., some 500 years before iron came into widespread use in Mesopotamia. "It is very early," Parker says. "If we are correct, it would significantly change our views of at what point in time iron was being processed." Kenan Tepe did not survive the Iron Age (1100 B.C. to 600 B.C.) thanks to the Assyrian empire -- the world's biggest to that time -- which arose about 900 B.C. and soon encompassed most of the Middle East until it fell to the Babylonians and others in 612 B.C. In southeast Turkey, the colonized indigenous population came into contact with Assyrian colonizers and the foreigners sent to occupy new farm villages. Parker says the archaeological record reflects the "geography of colonialism" along the upper Tigris River, where inhabited areas grew from 12 villages covering 57 acres before colonization to 34 settlements covering 353 acres under the Assyrian empire. After its collapse, Kenan Tepe was used later only as a cemetery, possibly during the Late Roman and early Medieval periods (roughly A.D. 500 to 1200) -- the estimated dates for 25 human burials uncovered by Parker's team last year. "There may be 150 to 400 burials there," Parker says, noting Paine plans to study the remains for evidence of mortality rates and perhaps ancient epidemics in southeast Turkey. UTARP will cost about $500,000 over nine years, funded by the National Endowment for the Humanities, National Geographic Society, the University of Utah and other donors. Parker's new book -- "The Mechanics of Empire" -- was released this year. It is a detailed study of Assyrian imperialism in southeast Turkey. He recently got a contract to write an academic book, "Three Seasons at Kenan Tepe," which he expects to complete in 2003. - By Lee Siegel (Editor's Note: Photographs of Kenan Tepe and some artifacts, and a map showing the upper Tigris River region's location in the Middle East are available at this URL.) Related website: Upper Tigris Archaeological Research Project (UTARP) [Contact: Bradley J. Parker, Lee Siegel] 18-Jun-2002 Add the UniSci Daily Java News Ticker to Your Site or Desktop. Click for a demo and more information. HOME | ARCHIVES | ABOUT | PIOs | BYLINES | WHY SCIENCE | WHY UNISCI | PROSTATE | POLIO Copyright © 1995-2002 UniSci. All rights reserved. http://unisci.com/stories/20022/0618026.htm

darn... missed my flight... it feels like hotel california - there is only a way in but not out. very depressing... khodja, do you have some more gigs to entertain me, and, hopefully, others...?

quote:Originally posted by hagarag:There are other reasons for which they would gleefully kill me, such as spreading false rumors that I, totally STD free, was infecting their daughters with some incurable disease. Some Armenian social conservatives are seriously mentally ill. Khodja, It was very nice of you to end my vacation on such a note today. Tomorrow will be a different day for me... If I would need some entertainment to get away from the daily stress, I will visit the Hye Forum to read your materials. Thank a lot.

quote:Originally posted by hagarag:MJ, My birthday is 10/16. Great. I'll put it in my calendar. Meanwhile, send me your mailing address.