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Western Armenians

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  • #81
    Re: Western Armenians

    LECTURE SHEDS LIGHT ON AITNAB LEGACY

    http://asbarez.com/114161/lecture-sh...aitnab-legacy/
    Friday, September 20th, 2013

    Umit Kurt during his presentation

    BY HASMIK PILIPOSYAN

    Aintabtsi Hayer, miatsek! (Armenians of Aintab, Unite!)

    The Ararat Eskijian Museum wore the image of Old Aintab on Sunday,
    September 15 as fifty or more true Aintabtsis and supporters gathered
    to hear a lecture by Umit Kurt, PhD candidate in the department of
    History at Clark University. The lecture, titled The Emergence of the
    New Wealthy Class Between 1915-1922: The Seizure of Armenian Property
    by Local Elites in Aintab, focused on the importance of acquiring
    Armenian wealth and material possessions to the local Kurds and Turks
    in Aintab before and during the Armenian Genocide of 1915. To what
    extent did the lust for Armenian property act as a motive for the
    killings? Kurt described a "link between the role of stolen Armenian
    assets in the integration and stabilization of Turkification, which
    makes confiscation of Armenian properties a social process". The fate
    of the Armenians was not only linked to the Committee of Union and
    Progress party (CUP) orders, but behavior of the local elites.

    Material rewards were given for collaboration at the regional level.

    In Kurt's words, "the large distribution of Armenian property provided
    a useful incentive that strongly reinforced Armenian hatred and
    other political and personal issues." Besides the local elites, many
    other state companies were also involved in the seizure of Armenian
    properties including auction houses, property assessors, trustees, and
    transportation companies in support of Turkish anti-Armenian policies
    in Aintab. The opportunities for success and growth facilitated the
    removal of Armenians, whereas the effects of the loss of properties
    to the victims were demoralizing and stigmatizing. Additionally,
    the deportation of Armenians to the Syrian Desert proved effective in
    separating them from their properties as they were made not to return.

    A new local wealthy class emerged and prospered through the obtainment
    of Armenian wealth and property.

    After the lecture, Umit Kurt displayed a short film called My Father's
    Aintab and old and recent images of the Armenian quarter in Aintab.

    The evening followed with a Q&A session where one of the audience
    members asked Umit why he chose to research the destruction of Aintab's
    Armenians and their properties. As a native of Aintab, when Umit was
    younger, he did not know about the presence of Armenians or about
    the Armenian quarter in Aintab. When one of his friends invited him
    to a unique coffee shop to meet, Umit's life and interests changed
    forever. When he reached the coffee shop, he first noticed the
    intricately carved, monumental front door of the coffee shop and was
    amazed at the internal beauty and homey design, which contained every
    feature of an Armenian home. He asked the owner, who was Turkish,
    to show him around the place and the upstairs section composed of
    many rooms aesthetically extrinsic to Umit's eyes. Umit noticed
    the numbers "1894" (when the first Hamidian massacres took place)
    on the wall and asked about the previous owner. The man replied,
    "I don't know, Armenians were here." Later, he discovered that a man
    named Nazaret Agha of the Kimia family owned the house, before it
    became a coffee shop. It became the groundbreaking point in his life
    where he sought out to research the history of the Aintab Armenians
    and in the meanwhile, also write his own story.

    Umit Kurt is of Kurdish descent maternally, but is not certain of his
    father's side. He is a PhD candidate at Clark University and student
    of Taner Akcam, a prominent scholar on the Armenian Genocide. During
    the Q&A session, Umit was asked if he received any objections or had
    been tried for "insulting Turkishness", in which he responded that
    he has not yet encountered any objections from the Turkish government
    regarding his research on the stolen Armenian properties. In the last
    minutes, Umit Kurt spoke words that made everyone smile. He said,
    "I don't work for Armenian people; I work for my own people to reckon
    their own historical wrongdoings."

    Comment


    • #82
      Re: Western Armenians

      INSTALLATION OF MEMORIAL IN DIYARBAKIR IS STEP FORWARD IN ARMENIAN GENOCIDE'S RECOGNITION - TURKOLOGIST

      September 20, 2013 | 16:20

      YEREVAN. - The installation in Diyarbakir of the memorial, which is
      devoted to the Armenians and other nationalities that were massacred,
      is not enough for us, but it is a step forward on the road to the
      recognition of the Armenian Genocide in Turkey.

      Turkologist Andranik Ispiryan stated the abovementioned during a
      press conference on Friday (PHOTOS).

      In the turkologist's words, Diyarbakir Mayor Osman Baydemir had
      informed about the idea for creating a "Joint Memorial of Conscience"
      in the city, two years ago.

      Ispiryan noted that the memorial was installed in Diyarbakir on
      September 12 of this year, but the word "genocide" is not on the
      monument.

      The turkologist commented on this fact by stating that Baydemir
      and Mayor Abdullah Demirbas of Diyarbakir Province's Sur city-where
      the memorial is installed-did not add the word "genocide" to avoid
      possible judicial prosecution and roadblocks against the installation
      of the memorial.

      "Since the word 'genocide' is not on the memorial, it does not satisfy
      us. But this step by the Diyarbakir authorities is a step forward on
      the road to the recognition of the Genocide in Turkey.

      "The Assyrian community likewise has responded to the installation
      of this memorial stressing that another memorial is needed, [but] on
      which the word 'Genocide' would be written," Andranik Ispiryan noted.

      Photo by Arsen Sargsyan/NEWS.am

      News from Armenia - NEWS.am

      Comment


      • #83
        Re: Western Armenians

        LACK OF STUDENTS LEADS TO CLOSURE OF MINORITY SCHOOLS IN TURKEY

        September 20, 2013 - 17:05 AMT

        PanARMENIAN.Net - A lack of students in Turkey's minority schools
        is leading them to close down, says a report issued by the History
        Foundation.

        According to Cihan news agency, the report, released at a foundation
        press conference, says that the steady decline in Turkey's minority
        populations, a rising preference among minority students to study at
        non-minority schools and enrolment limitations applied by the state
        have drawn student populations at minority schools down so far that
        many have had to close. The surviving

        Armenian and xxxish schools seem to have reached stable enrolment
        levels, but low enrolment remains the single biggest problem facing
        Greek schools. In the 2012-13 academic year, 3,137 students attended
        Armenian schools, including 67 Armenian citizens; 230 students
        attended Greek schools (including students of Greek nationality)
        and 688 students attended xxxish schools.

        "The number of students attending these schools may be increased
        and the schools may be saved from closure if students who are not
        Turkish citizens or who do not belong to the same minority [group]
        are allowed to enroll," the report says.

        One of the biggest problems the report mentioned is the ambiguous
        status of Turkey's minority schools, which are officially considered
        neither private schools nor foreign schools. However, minority schools
        are still associated by the public with private and foreign schools,
        and are subjected to the legislation regulating private schools --
        including a rule that prevents them from accepting students above
        a quota allocated by the ministry of education, which causes major
        financial problems and often makes it difficult for minority schools
        to survive on their budgets.

        Another problem the report mentions is the reciprocity principle
        and minority schools. Though minority schools are affiliated with
        foundations managed by Turkish citizens and attended by Turkish
        citizens, the principle of reciprocity is imposed on the development of
        legislation governing these schools and in defining their rights and
        obligations. For example, if a Greek school in Turkey wants to hire a
        teacher who is a Greek national, the Turkish government will require
        Greece to hire a Turkish teacher to teach at a school in Greece.

        According to the report, this reciprocity principle equates minorities
        with foreigners, offending them and forcing them to deal with a large
        number of bureaucratic and political problems. The report suggests
        dropping the principle of reciprocity when preparing legislation
        governing minority schools.

        Yet another challenge minority schools face is a lack of trained
        teachers as Turkish universities do not offer specialized education
        in this field. The History Foundation suggests the establishment
        of special departments for each minority group's schools in Turkish
        universities.

        No public authority or private institution is responsible for preparing
        the textbooks and education materials needed by the minority schools of
        the Armenian, Greek and xxxish communities, the report says. "Schools
        should also be provided with support for the translation and printing
        of textbooks. It is suggested that a special unit with a suitable
        budget and employing an adequate number of qualified employees be
        set up to develop textbooks and educational materials for minority
        schools in Turkey. This unit should be financed by the state."

        Comment


        • #84
          Re: Western Armenians

          Թուրք պատգամավորն առաջարկում է նախկինում հայերեն անուններ ունեցած բնակավայրերին տալ հին անունը



          22, 2013
          Թուրքիայի գլխավոր ընդդիմադիր «Ժողովրդա-հանրապետական» կուսակցության պատգամավոր Սեզգին Թանրըքուլուն գրավոր հարցադրում է ուղղել Թուրքիայի վարչապետ Ռեջեփ Թայիփ Էրդողանին՝ հարցնելով, թե նա չի մտածում իր հայրենի գյուղը վերանվանել հին անունով։

          Թուրքական Interneyhaber կայքի փոխանցմամբ՝ ընդդիմադիր «Ժողովրդա-հանրապետական» կուսակցության պատգամավոր Սեզգին Թանրըքուլուի՝ վարչապետ Ռեջեփ Թայիփ Էրդողանին ուղղված գրավոր հարցադրման մեջ նշվել է, թե Թուրքիայում մի շարք բնակավայրերի անունները, որոնք հայերենով են, վրացերենով են, քրդերենով են, արաբերենով եւ հունարեն են, փոխել եւ դարձրել են թուրքերեն, սակայն բնակիչները միեւնույնն է դրանք անվանում են հին անուններով։

          «Մի անծանոթ մարդ, որ լսի, կմտածի, որ երկու տարբեր բնակավայեր են, այնինչ, մի բնակավայրի հին եւ նոր անուններ են դրանք։ Անատոլիայի բազմաթիվ բնակավայրեր դեռեւս շարունակվում են հին անուններով կոչվել, թեեւ կա դրանց նոր անվանումը։ Թեեւ այդ բնակավայրերի բնակչության էթնիկ կազմը փոխվել է, սակայն անվանումները նույնն են մնացել։

          Այս համատեքստում, պարոն վարչապետ, չեք մտածում ձեր Դումանքայա անունը կրող գյուղին տալ հին Պուլիհոզ անվանումը, իսկ Ռիզեի Գյունեյսուի շրջանին՝ Պոտոմյա անվանումը, կամ էլ երկու անունները միաժամանակ օգտագործելու իրավական մեխանիզմ ստեղծել»,-նշվել է գրավոր հարցադրման մեջ։

          Comment


          • #85
            Re: Western Armenians

            Աբդուլլահ Գյուլի մայրը հայկական ծագում ունի. կրկնել է հակահայ թուրք կին գործիչը


            Հոկտեմբեր 15, 2013

            Թուրքիայի ընդդիմադիր «Ժողովրդա-հանրապետական» (chp) կուսակցության նախկին պատգամավոր, հակահայ ելույթներով հայտնի Ջանան Արըթմանը կրկին խոսել է Թուրքիայի նախագահ Աբդուլլահ Գյուլի հայկական արմատների մասին։

            Թուրքական «Դողան» լրատվական գործակալության փոխանցմամբ՝ տարիներ առաջ Թուրքիայի նախագահի մոր հայկական արմատների մասին օրակարգում հայտնված chp-ի այն ժամանակվա պատգամավոր Ջանան Արըթմանը կրկին հայտարարել է, թե ինքը դեռ ուսանող ժամանակներից գիտեր, որ Աբդուլլահ Գյուլի տատը հայ է։

            Ջանան Արըթմանը նշել է, թե երբ սովորում էր բժշկական համալսարանում, նյարդաբանության դասաժամին պրոֆ. Ահմեդ Սաթօղլուն պատմել է, որ Աբդուլլահ Գյուլի զարմիկն է եւ իր մայրը, այսինքն՝ Աբդուլլահ Գյուլի տատը հայ է։

            Նշենք, որ հիշյալ կուսակցության առաջնորդ Քեմալ Քըլըչդարօղլուն կուսակցության ղեկն ստանձնելուց հետո կուսակցության խորհրդի կազմից հեռացրել էր մեծ թվով ռասիստ կուսակցականների, այդ թվում խիստ հակահայ Ջանան Արըթմանին եւ Օնուր Օյմենին։

            Comment


            • #86
              Re: Western Armenians

              Today's Zaman, Turkey
              Jan 5 2014

              Being an Armenian in the capital of the bureaucracy (1)

              5 January 2014 /EM†NE DOLMACI, ANKARA


              The following sentence summarizes well what Turkish-Armenians living
              in Ankara went through: "Ankara is the capital, the heart of the state
              and bureaucracy. You have to act in a more controlled manner in Ankara
              if you are an Armenian." Turkish-Armenians in Ankara spend their
              entire lives without learning their language, practicing their
              religion or using Armenian names.

              Within the scope of its oral history project, the Hrant Dink
              Foundation, named after the Turkish-Armenian journalist who was killed
              by an ultranationalist teenager in front of the office of the Agos
              weekly in †stanbul in 2007, has completed a book on Turkish-Armenians
              in Ankara after two previous books titled "Sounds of Silence,
              Armenians of Turkey Speak" (Sessizli›in Sesi, Türkiyeli Ermeniler
              Konufluyor) and "Sounds of Silence 2, Armenians of Diyarbak‡r Speak"
              (Sessizli›in Sesi 2, Diyarbak‡rl‡ Ermeniler Konufluyor). The
              foundation's new book, titled, "Sounds of Silence 3, Armenians of
              Ankara Speak" (Sessizli›in Sesi 2, Ankaral‡ Ermeniler Konufluyor) sheds
              light on Turkish-Armenians' socio-cultural lives in Ankara. According
              to the research of Raymond Kevorkian, a French historian of Armenian
              descent, the population of Turkish-Armenians in Ankara, which was
              11,246 in 1914, has dropped to around 300 in the present day.
              Turkish-Armenians in Ankara, who used to work in the textile sector in
              the past, want to become public servants, but they can only work as
              contract personnel in public institutions. The majority of them cannot
              speak Armenian, and they have already become accustomed to mixed
              marriages, which they avoided in the past. They either have a Turkish
              name in addition to their Armenian names or only a Turkish name. The
              following sentence summarizes well what Turkish-Armenians living in
              Ankara went though: "Ankara is the capital, the heart of the state and
              bureaucracy. You have to act in a more controlled manner in Ankara if
              you are an Armenian." One Turkish-Armenian, who has served as
              principal clerk for the Ankara Metropolitan Municipality for a long
              time and asked to remain anonymous, also said, "As a Turkish-Armenian,
              you can have only limited space within the system." Among the
              Turkish-Armenians who live in Ankara's Yenikent district, which used
              to be an Armenian village called Istanoz, as well as Ulus and the
              neighborhoods close to Ankara Castle, young Armenians usually avoided
              disclosing their identity when interviewed by the foundation. A young
              Turkish-Armenian expressed his concern about disclosing his identity,
              saying that he had applied to a public institution for a job and he
              was afraid of being rejected if his Armenian identity was revealed.
              Although Turkish-Armenians in Ankara are much more silent that
              Turkish-Armenians in †stanbul and other cities, they are now
              expressing themselves more freely. They want to live as first-class
              citizens of this country. Ferda Balancar, who directed the group that
              conducted these interviews with Turkish-Armenians in Ankara, gave an
              interview to Today's Zaman.

              In order to overcome traumas, we need to talk about them

              What is the purpose of the oral history project that you conducted
              with Turkish-Armenians in Ankara?

              The aim of this project is to find traces of the political and
              cultural memory of Armenians living both in Turkey and other parts of
              the world and understanding how Armenians perceive themselves and "the
              others." In this way the project aims to reflect the Turkish-Armenian
              reality, with its political, cultural and historical aspects.

              How do the people that you interviewed define their identity in their
              daily lives?

              Many of them prefer to hide their Armenian identities, and the most
              common practice to ensure this is using a Turkish name or giving their
              children Turkish names.

              They place great emphasis on the concept of being of or from Turkey
              rather than on sect or ethnicity. What do you think is the reason for
              this?

              This is related to the democratization process and the liberalization
              of identities that Turkey had gone through in the last 10 years. The
              constitutional common denominator of different ethnic and religious
              groups living in Turkey can be the concept of being of or from Turkey,
              as seen in the draft of the new constitution. The Turkish-Armenians
              that we interviewed also underlined this.

              Have they overcome the traumas of the past, or did they just sweep
              their feelings under the rug?

              They have not overcome the traumas of the past; they have just swept
              everything under the rug. In order to overcome these traumas, we need
              to openly discuss them. Without this, it is impossible to overcome the
              traumas.

              What they demand in order to confront the past?

              First of all, they demand a sincere and heart-felted apology. They
              want to Turkish people to understand the sorrows Armenians are going
              through not only during the 1915 incidents but also during the
              nation-state process without blaming each others.

              What are their expectations from the future compared to other Turkish citizens?

              In fact, they do not have different demands. They want or live in a
              democratic country that respects human rights. They think they would
              have a more comfortable and happy life in such a country.

              Considering the current development level of development of the
              country in terms of human rights and freedoms, do they feel in secure?

              They are also aware of the fact that Turkey has made a great progress
              in terms of fundamental rights and freedoms in the recent years, but
              they do not feel in secure. Because they are concerned that everything
              may be reversed.

              One of Armenians that you interviewed indicated the declining
              population of Armenians in Turkey and said "We are only few people,
              what will happen 70 years later?" Do you have an answer for this
              question?

              Armenian population in Turkey is about 70,000 or 80,000. If they
              continue to have mixed marriages and migrate to abroad, there would
              not be an Armenian community 50 years later.

              Witness 1

              I never like the sense of belonging

              I would have gone both the Political Science Faculty (SBF), School of
              Press and Broadcasting of Ankara University. I did not want to go to
              Political Science Faculty because I think that I would never be an
              ambassador, governor or bureaucrat because of my Armenian identity. If
              you are an Armenian, the system allocates a very small room for you.
              In 1968 when the street skirmishes between rightist and leftist groups
              were fueled, I went to School of Press and Broadcasting of Ankara
              University. I never involve in the clashes between rightist and
              leftist groups, because for the both sides, I was the man who is
              irrelevant. And no one wanted to lure me to their sides. I never like
              the sense of belonging. I have never developed a sense of belonging to
              any group.

              Witness 2

              Hrant Dink was expressing my feelings

              Hrant Dink wanted to live as a Turkish-Armenian and serve his country.
              He was expressing my feelings as well. Hrant Dink has a huge influence
              on me. On the day when I learned that he later died, I was ruined.
              Will I be Turk when I say I am a Turk? A person cannot change their
              ethnicity, but I am a good person from Turkey. I carried Turkish flag,
              red poem on Turkish national days. I get emotional when I heard our
              national anthem, or see our flag. But do not want to see Flags and
              Atatürk posters at everywhere. I am ready to do, and already doing my
              best to unite at common denominator of being form Turkey and work the
              for the sake of this country.

              Witness 3

              I want to live as the first-class citizens of this country.

              My uncle felt in love with a Greek girl, They ran away together and
              settled in the US. They had 5 daughters. He opened a tailor's shop and
              he was earning good money. They had a good life. Both my uncle and his
              wife passed away 5 or 6 years age. Although he had good life, he
              always used to say: "I wish hadn't left my country." He went to the
              US, and had a more comfortable life, but he always longed for these
              land. I do not want to be like my uncle. I want to live in this
              country as a first-class and equal citizen.

              Witness 4

              I teach Turkish to my grandchildren in Austria

              When I was a member of the Social Democratic Party of Austria,
              secretary-general of the party asked me if I have been oppressed while
              living in Turkey because of the Armenian ethnicity. This was the first
              time when I understand what discrimination is. I told I have never
              been discriminated which was the truth. I am an Armenian but I am from
              Turkey. I love our country. Although I live in Austria since 1979, I
              follow every development in Turkey, and I teach Turkish to my
              grandchildren in Austria.

              Witness 5

              An era has ended and a new era has started.

              What has changed, so that we can discuss the Armenian issue more
              freely? I believe, the coup cases have put an end to an era and
              started a new one. Negotiation is required while trying to do
              something. For example, while talking about re-opening of the Halki
              Seminary on the island of Heybeliada near †stanbul, the issue of
              re-opening of Turkish mosques in Greece should not be ignored.
              Allowing one time a year worship at the Cathedral Church of the Holy
              Cross, in the Akdamar island in Lake Van is a symbolic but very
              important and positive move. There are very positive developments ,
              and you cannot ignore them.

              Witness 6

              Since the Armenians have gone, the prosperity has been gone too

              In the recent year, the 1915 incidents and the sorrows Armenians that
              have gone through is being discussed. Unlike the past, he media also
              extensively cover this issue. However, extensively discussing these
              issues has both positive and negative impacts. It is not good thing to
              twist the knife in that wound. I am cautious about this issue. Look at
              what happened to Hrant Dink. He was working for the sake of this
              country. He wanted to introduce peace between Turks and Armenians. I
              do not understand why the people of this country have gone through
              great pains. The both side have suffered. There is a proverb in
              Anatolia saying: "Since the Armenians have gone, the prosperity has
              been gone too," but the number of people who think killing of
              Armenians or forcing them to migrate was a good thing is not small.

              http://www.todayszaman.com/news-3358...aucracy-1.html

              Comment


              • #87
                Re: Western Armenians

                Originally posted by Vrej1915 View Post
                Today's Zaman, Turkey
                Jan 5 2014

                Being an Armenian in the capital of the bureaucracy (1)

                5 January 2014 /EM�NE DOLMACI, ANKARA


                The following sentence summarizes well what Turkish-Armenians living
                in Ankara went through: "Ankara is the capital, the heart of the state
                and bureaucracy. You have to act in a more controlled manner in Ankara
                if you are an Armenian." Turkish-Armenians in Ankara spend their
                entire lives without learning their language, practicing their
                religion or using Armenian names.

                Within the scope of its oral history project, the Hrant Dink
                Foundation, named after the Turkish-Armenian journalist who was killed
                by an ultranationalist teenager in front of the office of the Agos
                weekly in �stanbul in 2007, has completed a book on Turkish-Armenians
                in Ankara after two previous books titled "Sounds of Silence,
                Armenians of Turkey Speak" (Sessizli�in Sesi, T�rkiyeli Ermeniler
                Konufluyor) and "Sounds of Silence 2, Armenians of Diyarbak�r Speak"
                (Sessizli�in Sesi 2, Diyarbak�rl� Ermeniler Konufluyor). The
                foundation's new book, titled, "Sounds of Silence 3, Armenians of
                Ankara Speak" (Sessizli�in Sesi 2, Ankaral� Ermeniler Konufluyor) sheds
                light on Turkish-Armenians' socio-cultural lives in Ankara. According
                to the research of Raymond Kevorkian, a French historian of Armenian
                descent, the population of Turkish-Armenians in Ankara, which was
                11,246 in 1914, has dropped to around 300 in the present day.
                Turkish-Armenians in Ankara, who used to work in the textile sector in
                the past, want to become public servants, but they can only work as
                contract personnel in public institutions. The majority of them cannot
                speak Armenian, and they have already become accustomed to mixed
                marriages, which they avoided in the past. They either have a Turkish
                name in addition to their Armenian names or only a Turkish name. The
                following sentence summarizes well what Turkish-Armenians living in
                Ankara went though: "Ankara is the capital, the heart of the state and
                bureaucracy. You have to act in a more controlled manner in Ankara if
                you are an Armenian." One Turkish-Armenian, who has served as
                principal clerk for the Ankara Metropolitan Municipality for a long
                time and asked to remain anonymous, also said, "As a Turkish-Armenian,
                you can have only limited space within the system." Among the
                Turkish-Armenians who live in Ankara's Yenikent district, which used
                to be an Armenian village called Istanoz, as well as Ulus and the
                neighborhoods close to Ankara Castle, young Armenians usually avoided
                disclosing their identity when interviewed by the foundation. A young
                Turkish-Armenian expressed his concern about disclosing his identity,
                saying that he had applied to a public institution for a job and he
                was afraid of being rejected if his Armenian identity was revealed.
                Although Turkish-Armenians in Ankara are much more silent that
                Turkish-Armenians in �stanbul and other cities, they are now
                expressing themselves more freely. They want to live as first-class
                citizens of this country. Ferda Balancar, who directed the group that
                conducted these interviews with Turkish-Armenians in Ankara, gave an
                interview to Today's Zaman.

                In order to overcome traumas, we need to talk about them

                What is the purpose of the oral history project that you conducted
                with Turkish-Armenians in Ankara?

                The aim of this project is to find traces of the political and
                cultural memory of Armenians living both in Turkey and other parts of
                the world and understanding how Armenians perceive themselves and "the
                others." In this way the project aims to reflect the Turkish-Armenian
                reality, with its political, cultural and historical aspects.

                How do the people that you interviewed define their identity in their
                daily lives?

                Many of them prefer to hide their Armenian identities, and the most
                common practice to ensure this is using a Turkish name or giving their
                children Turkish names.

                They place great emphasis on the concept of being of or from Turkey
                rather than on sect or ethnicity. What do you think is the reason for
                this?

                This is related to the democratization process and the liberalization
                of identities that Turkey had gone through in the last 10 years. The
                constitutional common denominator of different ethnic and religious
                groups living in Turkey can be the concept of being of or from Turkey,
                as seen in the draft of the new constitution. The Turkish-Armenians
                that we interviewed also underlined this.

                Have they overcome the traumas of the past, or did they just sweep
                their feelings under the rug?

                They have not overcome the traumas of the past; they have just swept
                everything under the rug. In order to overcome these traumas, we need
                to openly discuss them. Without this, it is impossible to overcome the
                traumas.

                What they demand in order to confront the past?

                First of all, they demand a sincere and heart-felted apology. They
                want to Turkish people to understand the sorrows Armenians are going
                through not only during the 1915 incidents but also during the
                nation-state process without blaming each others.

                What are their expectations from the future compared to other Turkish citizens?

                In fact, they do not have different demands. They want or live in a
                democratic country that respects human rights. They think they would
                have a more comfortable and happy life in such a country.

                Considering the current development level of development of the
                country in terms of human rights and freedoms, do they feel in secure?

                They are also aware of the fact that Turkey has made a great progress
                in terms of fundamental rights and freedoms in the recent years, but
                they do not feel in secure. Because they are concerned that everything
                may be reversed.

                One of Armenians that you interviewed indicated the declining
                population of Armenians in Turkey and said "We are only few people,
                what will happen 70 years later?" Do you have an answer for this
                question?

                Armenian population in Turkey is about 70,000 or 80,000. If they
                continue to have mixed marriages and migrate to abroad, there would
                not be an Armenian community 50 years later.

                Witness 1

                I never like the sense of belonging

                I would have gone both the Political Science Faculty (SBF), School of
                Press and Broadcasting of Ankara University. I did not want to go to
                Political Science Faculty because I think that I would never be an
                ambassador, governor or bureaucrat because of my Armenian identity. If
                you are an Armenian, the system allocates a very small room for you.
                In 1968 when the street skirmishes between rightist and leftist groups
                were fueled, I went to School of Press and Broadcasting of Ankara
                University. I never involve in the clashes between rightist and
                leftist groups, because for the both sides, I was the man who is
                irrelevant. And no one wanted to lure me to their sides. I never like
                the sense of belonging. I have never developed a sense of belonging to
                any group.

                Witness 2

                Hrant Dink was expressing my feelings

                Hrant Dink wanted to live as a Turkish-Armenian and serve his country.
                He was expressing my feelings as well. Hrant Dink has a huge influence
                on me. On the day when I learned that he later died, I was ruined.
                Will I be Turk when I say I am a Turk? A person cannot change their
                ethnicity, but I am a good person from Turkey. I carried Turkish flag,
                red poem on Turkish national days. I get emotional when I heard our
                national anthem, or see our flag. But do not want to see Flags and
                Atat�rk posters at everywhere. I am ready to do, and already doing my
                best to unite at common denominator of being form Turkey and work the
                for the sake of this country.

                Witness 3

                I want to live as the first-class citizens of this country.

                My uncle felt in love with a Greek girl, They ran away together and
                settled in the US. They had 5 daughters. He opened a tailor's shop and
                he was earning good money. They had a good life. Both my uncle and his
                wife passed away 5 or 6 years age. Although he had good life, he
                always used to say: "I wish hadn't left my country." He went to the
                US, and had a more comfortable life, but he always longed for these
                land. I do not want to be like my uncle. I want to live in this
                country as a first-class and equal citizen.

                Witness 4

                I teach Turkish to my grandchildren in Austria

                When I was a member of the Social Democratic Party of Austria,
                secretary-general of the party asked me if I have been oppressed while
                living in Turkey because of the Armenian ethnicity. This was the first
                time when I understand what discrimination is. I told I have never
                been discriminated which was the truth. I am an Armenian but I am from
                Turkey. I love our country. Although I live in Austria since 1979, I
                follow every development in Turkey, and I teach Turkish to my
                grandchildren in Austria.

                Witness 5

                An era has ended and a new era has started.

                What has changed, so that we can discuss the Armenian issue more
                freely? I believe, the coup cases have put an end to an era and
                started a new one. Negotiation is required while trying to do
                something. For example, while talking about re-opening of the Halki
                Seminary on the island of Heybeliada near �stanbul, the issue of
                re-opening of Turkish mosques in Greece should not be ignored.
                Allowing one time a year worship at the Cathedral Church of the Holy
                Cross, in the Akdamar island in Lake Van is a symbolic but very
                important and positive move. There are very positive developments ,
                and you cannot ignore them.

                Witness 6

                Since the Armenians have gone, the prosperity has been gone too

                In the recent year, the 1915 incidents and the sorrows Armenians that
                have gone through is being discussed. Unlike the past, he media also
                extensively cover this issue. However, extensively discussing these
                issues has both positive and negative impacts. It is not good thing to
                twist the knife in that wound. I am cautious about this issue. Look at
                what happened to Hrant Dink. He was working for the sake of this
                country. He wanted to introduce peace between Turks and Armenians. I
                do not understand why the people of this country have gone through
                great pains. The both side have suffered. There is a proverb in
                Anatolia saying: "Since the Armenians have gone, the prosperity has
                been gone too," but the number of people who think killing of
                Armenians or forcing them to migrate was a good thing is not small.

                http://www.todayszaman.com/news-3358...aucracy-1.html
                ------ the GENOCIDE CONTINUES -----
                The words of these people being interviewed are all words of TRAUMATIZED people.
                They are trying to live amongst the hordes & it's not working.
                There are only a few left.
                ----------- the number of ?people? (turks) who think killing of Armenians or FORCING them to ?migrate? Was a good thing --- IS NOT SMALL.
                The above statement is an understatement.
                And also says it all.
                Divide the number of turks who participate in the DINK memorial gathering into the turk population & you get approx. --- .0001% ---.
                The general turk psyche has not changed.
                They were & are born from heartless thiefs & murderers and that is actually who we are dealing with.
                Also, the last thing I bothered reading from a kurd was when an official was asked if they (kurds) were considering compensating the Armenians for their (kurd) participation in the genocide. The Kurd replied --------- No, the apology is enough. -----
                HARK

                Comment


                • #88
                  Re: Western Armenians

                  Թուրքիայի հայկական սուբէթնոսը. Ինչի՞ց են զգուշանում քրդերը

                  ԻԳՈՐ ՄՈՒՐԱԴՅԱՆ, Քաղաքագետ
                  Հինգշաբթի, 16 Հունվարի 2014,



                  Թուրքիայում ապրում է հայկական բազմաքանակ սուբէթնոս, որը Թուրքիան համարում է իր հայրենիքը եւ այդ երկրում քաղաքական, սոցիալական, տնտեսական գործընթացների ծավալման հետ է կապում իր ապագան: Այն բնակվում է Սվասից ու Դերսիմից մինչեւ Սիրիայի, Իրաքի ու Իրանի սահմանն ընկած ընդարձակ տարածքում, շատ շրջաններում կազմելով մեծամասնություն: Ընդ որում, հարկ է տարբերել հայերի որոշ խմբեր` ծպտյալ-հայեր, մուսուլման հայեր, ալավի հայեր, ինչպես նաեւ ձուլված հայեր:
                  Այս բնակչությունը բավական բարդ հարաբերություններ ունի քրդերի հետ: Մի դեպքում նրանք գործընկերներ են, մեկ այլ դեպքում գտնվում են ոչ բարեկամական հարաբերությունների մեջ: Այս հարաբերությունները շատ բանով կախված են ոչ միայն հողօգտագործման եւ տնտեսական այլ խնդիրներից, այլեւ քաղաքական հավակնություններից ու ձգտումներից, առաջին հերթին` քուրդ գործիչների:
                  Քրդական քաղաքական առաջատար կուսակցությունների ղեկավարները փորձում են պահպանել խաղի կանոնները, որոնք հաստատվել են Անատոլիայի տարբեր էթնիկ խմբերի միջեւ, այդ թվում հայկական սուբէթնոսի հետ: Լավ հայտնի է, որ կան հայերի ու քրդերի ոչ միայն մշտական հարաբերություններ, այլեւ որոշակի պայմանավորվածություններ, որոնք դիտարկվում են որոշակի իրադարձությունների կապակցությամբ:
                  Քաղաքական նախապատվությունների տեսակետից, Անատոլիայի հայերին կարելի է տարբերակել հետեւյալ կերպ. Նրանք, ովքեր գտնում են, որ Թուրքիան հետագայում չի կարող գոյություն ունենալ որպես ամբողջական պետություն եւ համերաշխ են քրդական շարժման հետ: Եւ նրանք, ովքեր սեփական ճակատագիրը կապում են Թուրքիայում ժողովրդավարության ու իրավունքների զարգացման հետ:
                  Ներկայում լավ հայտնի են քրդական քաղաքական այն կենտրոնների տրամադրություններն ու մտադրությունները, որոնք անթաքույց թշնամանք են տածում հայերի հանդեպ: Այս տրամադրությունների մոտիվներն ու գործոնները լավ հայտնի են, ինչպես նաեւ այն, թե հայկական խնդիրների կապակցությամբ ինչպիսի հարաբերություններ կան քրդական տարբեր խմբավորումների ու քաղաքական կազմակերպությունների միջեւ: Թուրքիայի հայկական սուբէթնոսի որոշակի խմբեր լավ տեղեկացված են այդ մասին եւ փորձում են վերահսկել տվյալ տրամադրություններն ու մտադրությունները:
                  Ներկայում այդ խմբերը համակարգում են իրենց հարաբերությունները, ինչը Թուրքիայի արեւելյան վիլայեթներում առաջացրել է քաղաքական նոր իրավիճակ, ինչին չեն կարող չարձագանքել քրդական քաղաքական կազմակերպությունները:
                  Իհարկե, թուրքական պետությունն ունի տարբեր էթնիկ խմբերի միջեւ անվստահություն ու թշնամանք հրահրելու բոլոր հնարավորությունները, եւ համապատասխան ծառայություններն անշուշտ մշակել են իրավիճակը կառավարելու հնարքներ: Սակայն կարելի է պնդել, որ քրդերի ու էթնիկ հայերի խմբերի միջեւ բարդությունները հիմնականում տեղի են ունենում քրդերի ազգային շարժման հիմնական հոսանքների` Քրդական բանվորական կուսակցության եւ Ժողովրդավարության ու խաղաղության կուսակցության միջեւ մրցակցության պատճառով:
                  Ինչպես հայտնի է, երկրորդ կուսակցությունը որոշակի փուլում անջատվել է Բանվորական կուսակցությունից, նրա հետ պահպանելով սերտ հարաբերություններ, իռլանդական լավ հայտնի կուսակցությունների սկզբունքով: Երկու կուսակցություններում էլ հայերը էական ներկայություն ունեն, եւ դա ազդում է որոշակի որոշումների վրա, եւ բանավեճն ընթանում է արմատականության չափի շուրջ: Դրա հետ մեկտեղ, առաջանում են անհատական բնույթի խնդիրներ, որոնցում հայերը նույնպես որոշ դեր ունեն:
                  Ներկայում քրդական ազգային շարժումը մշակում է տարբեր ռազմավարություններ, ինչը որոշակի շրջանակներում փորձարկելու կարիք է զգում, եւ այստեղ հայերն ավելի կարեւոր դեր են խաղում: Օրինակ, վեճեր են առաջացել Ադրբեջանի «քրդացման» ծրագրերի կապակցությամբ, ինչը քրդական շրջանակներում բազմաթիվ հարցեր է առաջացրել:
                  Ներկայում քրդական ազգային շարժումը, ընդհանրապես Արեւելյան Անատոլիայի բնակչությունը կանգնել է մեծ սպառնալիքի առջեւ, որը կապված է Թուրքիայի ժողովրդավարացման գործընթացի տապալման, տնտեսական ու սոցիալական իրավիճակի վատթարացման հետ:
                  Մեծ է հավանականությունը, որ Անկարայի քաղաքական որոշակի շրջանակներ կգերադասեն ուժի կիրառումն այդ վիլայեթներում, երկրում քաղաքական իրավիճակը փոխելու նպատակով: Կբարձրացվի շովինիզմի ու ռասիզմի ալիք, ինչը կոչված է կոշտ պայքար հրահրել ժողովրդավարական կազմակերպությունների դեմ:
                  Շատ պարզ ու փորձված սխեմա է, որը Թուրքիայում կիրառվել է բազմիցս: Դա, իհարկե, ավելի կվատացնի նրա հարաբերությունները ԱՄՆ-ի ու ՆԱՏՕ-ի, ինչպես նաեւ Եվրոպական միության հետ, սակայն Թուրքիային կարող է աջակցել Ռուսաստանը:
                  Սակայն խնդիրը դա չէ, դա վերաբերում է միայն աշխարհքաղաքական կողմին: Ավելի կարեւոր է ներքաղաքական իրավիճակը, եւ դժվար թե ուժի արտաքին շահագրգիռ կենտրոնները լիովին հասկանում են Թուրքիայի իրավիճակի հետ կապված իրական հեռանկարները:
                  Արեւմուտքի առջեւ կանգնելու է հետեւյալ խնդիրը` ինչպես համատեղել ռազմավարական ու տարածաշրջանային շահերը Թուրքիայի հարցով: Մինչ այժմ Արեւմուտքը գերադասում էր պահպանել Թուրքիայի հետ ռազմական գործընկերության եւ ժողովրդավարական պահանջների հավասարակշռությունը: Ի՞նչ անել, եթե Անատոլիայում տեղի ունենան առավել արմատական իրադարձություններ: Այս կապակցությամբ Արեւմուտքում պատկերացումներ գրեթե չկան:
                  Սակայն դա չի նշանակում, որ Արեւմուտքում Անատոլիայի ապագայի կապակցությամբ նախագծեր չեն մշակվում: Տեղի են ունենում մշակումներ միաժամանակ եւ «ձախ», եւ «աջ» նախագծերի շրջանակներում: Դա տեղի է ունենում վաղուց, սակայն Սիրիայի եւ Իրաքի իրադարձությունները, ինչպես նաեւ ամերիկա-իրանական հարաբերությունների կարգավորումն ու Թուրքիայի ու Ռուսաստանի մերձեցումը ԱՄՆ-ին ու Եվրոպայում Թուրքիայի խնդիրներով նրա գլխավոր գործընկերոջը` Գերմանիային հասկացնել տվեցին, որ պետք է ակտիվացնել նախաձեռնությունները քաղաքական նախագծերի ձեւաչափով:
                  Ներկայում առավել քան երբեւէ բարենպաստ պայմաններ են ստեղծվել երկու նախագծերի իրականացման համար, թեկուզ մասնակի: Ամերիկացիները վստահ են, որ այդ քաղաքականությանն աջակցելու են ՆԱՏՕ-ն եւ Եվրոպայի ու Մերձավոր Արեւելքի առաջատար պետությունները: Նման իրավիճակ դեռ երբեք չէր եղել: Առաջավոր Ասիայում «մեծ անկյունագծով» ճեղքումից առաջ ՆԱՏՕ-ն պետք է լուծի որոշ բարդ հարցեր:
                  Վերլուծական յուրահատուկ մտածողություն ունեցող քաղաքական հեղինակ Հայկ Բալանյանը վերջերս ինձ հուշեց մի միտք, որը վերաբերվում էր Թուրքիային Իրաքի Քրդստանի հնարավոր ինտեգրմանը, ընդ որում, այդ ենթադրությունն արվել էր դեռ այն ժամանակ, երբ նման պնդման համար հիմքեր չկային: Սակայն այդ սցենարի քիչ թե շատ մանրամասն դիտարկումը բերեց պահվածքի բազմաթիվ ու տարբեր գծերի ընկալմանը, եւ գլխավորը` թե դա ում նախագիծն է:
                  Երեւում է, ժամանակն է, որ մշակողները բացեն խաղաքարտերը, ինչը կարող է համաշխարհային սենսացիա դառնալ: Մանրամասները չի կարելի անտեսել, եթե խոսքը մեծ քաղաքականության մասին է: Այդ պատճառով էթնիկ ոչ մեծ խմբերի խնդիրները կարող են համաշխարհային քաղաքականության կարեւոր գործոն դառնալ: Դա, անշուշտ, պարունակում է այդքան կարծրացած աշխարհքաղաքական կոնֆիգուրացիայի ճեղքման եւ սպառնալիքներ, եւ հույսեր:
                  - See more at: http://www.lragir.am/index/arm/0/com....HtKTqQxW.dpuf

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                  • #89
                    Re: Western Armenians

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                    Hidden Armenians in occupied Western Armenia.
                    Last edited by Vrej1915; 07-20-2014, 02:38 PM.

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                    • #90
                      Re: Western Armenians

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