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To Be Armenian In Turkey

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  • To Be Armenian In Turkey

    To Be an Armenian in Turkey...
    Translated by the Armenian Weekly translation team
    The Armenian Weekly
    June 16, 2007

    The following article, originally written in Turkish, was circulated on the
    internet in early June. The name of the author is not known.

    It is a strange feeling to be an Armenian in Turkey…
    Even though after the so-called assassination of Hrant Dink, thousands of
    people shouted “We are all Hrant, we are all Armenian,” even though many
    others mistook that slogan for something else, it really meant “We are all
    human.”
    It is a strange feeling to be an Armenian in Turkey. In fact, one can hardly
    get there just by shouting.
    To be an Armenian in Turkey is to be asked to prepare topik (1) by friends
    who know. It is telling the government official your name and getting a
    peculiar look from him, then being asked “Are you Armenian?” with a scornful stare. It is having your name misspelled everywhere. During military service, to be an Armenian in Turkey is to be asked by your friends to say
    kelime-i shahadet (2) (“just for once”).
    And yet, it is to fall in love with the Maiden’s Tower (3), to be absorbed
    in thought watching Istanbul from the Galata Tower (4).
    To be an Armenian in Turkey is to have children who read anti-Armenian
    remarks in their school books; it is to have no answer when they ask what it
    means. To be an Armenian in Turkey is to be mentioned as “an Armenian
    friend…but a really nice fellow.”
    And yet, it is to sing Turkish classical music from the heart at a table
    with fish, with raki (5), with midye dolma (6).
    To be an Armenian in Turkey is to be called by some friends on some
    occasions, who say “Don’t worry, they are ignorant. We know you, we love
    you.”
    To be an Armenian is to hesitate to say your name when you meet someone, and
    when you do, it is the habit of trying to guess what the other person is
    thinking from his or her face.
    It is to brood over what you are going to tell your children if they hear
    the ministers calling a terrorist leader an “Armenian seed.”
    To be an Armenian in Turkey is to be asked what you think about the French
    laws… It is to have to start your answer with a “so-called.” To be an
    Armenian in Turkey is to be unable to become a dustman, unable to become a
    civil servant.
    And yet, it is to remember how much you love Turkey, when you throw simit
    (7) to the seagulls on a ferry.
    To be an Armenian in Turkey is to have non-Armenian teachers placed in your
    schools—teachers who are told by some “important” people to be their “eyes
    and ears.”
    It is to find a subtle way to discourage your children from wanting to be
    governors or ministers when they grow up. It is to have to convince them to
    be something else, without breaking their hearts, without explaining
    everything. Because to be an Armenian in Turkey is to be unable to become a
    policeman, a civil servant, a deputy, an army officer, even though you are a
    Turk. Unlike Turks in Germany, who can be all those things.
    And yet, eating arabasi (8) soup, watching Hababam Sinifi (9), loving cig
    kofte (10) is to be Armenian.
    To think, to produce, to be an artist is to be Armenian.
    Whenever the idea of emigration comes up, it is to think how much you love
    this place.
    To be timid like a pigeon.
    And yet, it is to proudly sing the Independence March (11) every morning and
    shout “Happy to be a Turk” in a Turkey where you don’t have a say…
    Only when a Turk of Armenian descent becomes a civil servant or army officer
    will I believe that I am regarded as a Turk. Until then, I’ll be singing
    Edip Akbayram’s Aldirma Gonul (12).
    That’s what it is to be an Armenian in Turkey—to be attacked by some when
    you sing Sari Gelin (13) in Armenian, and then say “never mind” and start
    singing it in Turkish. And, sometimes, it is to lie on the street with a
    hole in your shoe, eternalizing your ideas, making thousands of people learn
    to sing Sari Gelin in Armenian.
    In short…
    It is not an easy thing, to be an Armenian in Turkey. And yet it is
    beautiful, different as much as beautiful. It’s a love affair, to be an
    Armenian in Turkey.
    When you are told to “leave if you don’t like it,” it is to say, “And yet,
    this is my country as well.”

    Endnotes
    1 Armenian dish made with chickpeas, sesame seeds and onions.
    2 Profession of faith in Islam, which means “I testify that there is no god
    but Allah and I testify that Mohammed is the messenger of Allah.”
    3 A tower that sits on a small islet located in the Bosphorus off the coast
    of Uskudar, Istanbul.
    4 A tower located in Istanbul, to the north of the Golden Horn.
    5 An alcoholic beverage of Turkey.
    6 Dish made with mussels.
    7 Circular bread with sesame seeds.
    8 A kind of chicken soup with batter.
    9 Popular comedy film directed by Ertem Egilmez.
    10 Raw kofte (meatballs), a specialty of Urfa region.
    11 National anthem of Turkey.
    12 A popular song, whose title roughly means “Never mind, my heart.”
    13 Armenian/Turkish folk song.
    General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

  • #2
    I would add-

    To be Armenian in Turkey is to be a foreigner in your own homeland; to have your history and culture erased;to live under constant vigilance of attack and persecution
    General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

    Comment


    • #3
      French Translation

      Originally posted by Joseph View Post
      To Be an Armenian in Turkey...
      Translated by the Armenian Weekly translation team
      The Armenian Weekly
      June 16, 2007

      The following article, originally written in Turkish, was circulated on the
      internet in early June. The name of the author is not known.

      It is a strange feeling to be an Armenian in Turkey…
      Even though after the so-called assassination of Hrant Dink, thousands of
      people shouted “We are all Hrant, we are all Armenian,” even though many
      others mistook that slogan for something else, it really meant “We are all
      human.”
      It is a strange feeling to be an Armenian in Turkey. In fact, one can hardly
      get there just by shouting.
      To be an Armenian in Turkey is to be asked to prepare topik (1) by friends
      who know. It is telling the government official your name and getting a
      peculiar look from him, then being asked “Are you Armenian?” with a scornful stare. It is having your name misspelled everywhere. During military service, to be an Armenian in Turkey is to be asked by your friends to say
      kelime-i shahadet (2) (“just for once”).
      And yet, it is to fall in love with the Maiden’s Tower (3), to be absorbed
      in thought watching Istanbul from the Galata Tower (4).
      To be an Armenian in Turkey is to have children who read anti-Armenian
      remarks in their school books; it is to have no answer when they ask what it
      means. To be an Armenian in Turkey is to be mentioned as “an Armenian
      friend…but a really nice fellow.”
      And yet, it is to sing Turkish classical music from the heart at a table
      with fish, with raki (5), with midye dolma (6).
      To be an Armenian in Turkey is to be called by some friends on some
      occasions, who say “Don’t worry, they are ignorant. We know you, we love
      you.”
      To be an Armenian is to hesitate to say your name when you meet someone, and
      when you do, it is the habit of trying to guess what the other person is
      thinking from his or her face.
      It is to brood over what you are going to tell your children if they hear
      the ministers calling a terrorist leader an “Armenian seed.”
      To be an Armenian in Turkey is to be asked what you think about the French
      laws… It is to have to start your answer with a “so-called.” To be an
      Armenian in Turkey is to be unable to become a dustman, unable to become a
      civil servant.
      And yet, it is to remember how much you love Turkey, when you throw simit
      (7) to the seagulls on a ferry.
      To be an Armenian in Turkey is to have non-Armenian teachers placed in your
      schools—teachers who are told by some “important” people to be their “eyes
      and ears.”
      It is to find a subtle way to discourage your children from wanting to be
      governors or ministers when they grow up. It is to have to convince them to
      be something else, without breaking their hearts, without explaining
      everything. Because to be an Armenian in Turkey is to be unable to become a
      policeman, a civil servant, a deputy, an army officer, even though you are a
      Turk. Unlike Turks in Germany, who can be all those things.
      And yet, eating arabasi (8) soup, watching Hababam Sinifi (9), loving cig
      kofte (10) is to be Armenian.
      To think, to produce, to be an artist is to be Armenian.
      Whenever the idea of emigration comes up, it is to think how much you love
      this place.
      To be timid like a pigeon.
      And yet, it is to proudly sing the Independence March (11) every morning and
      shout “Happy to be a Turk” in a Turkey where you don’t have a say…
      Only when a Turk of Armenian descent becomes a civil servant or army officer
      will I believe that I am regarded as a Turk. Until then, I’ll be singing
      Edip Akbayram’s Aldirma Gonul (12).
      That’s what it is to be an Armenian in Turkey—to be attacked by some when
      you sing Sari Gelin (13) in Armenian, and then say “never mind” and start
      singing it in Turkish. And, sometimes, it is to lie on the street with a
      hole in your shoe, eternalizing your ideas, making thousands of people learn
      to sing Sari Gelin in Armenian.
      In short…
      It is not an easy thing, to be an Armenian in Turkey. And yet it is
      beautiful, different as much as beautiful. It’s a love affair, to be an
      Armenian in Turkey.
      When you are told to “leave if you don’t like it,” it is to say, “And yet,
      this is my country as well.”

      Endnotes
      1 Armenian dish made with chickpeas, sesame seeds and onions.
      2 Profession of faith in Islam, which means “I testify that there is no god
      but Allah and I testify that Mohammed is the messenger of Allah.”
      3 A tower that sits on a small islet located in the Bosphorus off the coast
      of Uskudar, Istanbul.
      4 A tower located in Istanbul, to the north of the Golden Horn.
      5 An alcoholic beverage of Turkey.
      6 Dish made with mussels.
      7 Circular bread with sesame seeds.
      8 A kind of chicken soup with batter.
      9 Popular comedy film directed by Ertem Egilmez.
      10 Raw kofte (meatballs), a specialty of Urfa region.
      11 National anthem of Turkey.
      12 A popular song, whose title roughly means “Never mind, my heart.”
      13 Armenian/Turkish folk song.
      Etre Arménien en Turquie…
      Publié le : 14-06-2007


      Info Collectif VAN - www.collectifvan.org - Le Collectif VAN vous soumet cette traduction d'un article paru en turc sur Helezon. Un texte bouleversant et courageux d’un Arménien, citoyen turc vivant en Turquie, dévoilant sans faux-semblants, le quotidien d’un Arménien de Turquie. Implacable. A lire et à méditer…


      Etre Arménien en Turquie…


      C’est un sentiment différent que d’être Arménien en Turquie…
      Il est vrai que, suite à l‘assassinat de Hrant Dink, des milliers de personnes ont crié « nous sommes tous des Arméniens » mais…

      Certains milieux, n’ayant pas compris le vrai sens de ce slogan qui signifiait en réalité « nous sommes tous des êtres humains », ont donné une autre dimension aux discussions, mais …

      C’est un sentiment différent que d’être Arménien en Turquie…
      La vérité est qu’il ne suffit pas de le crier haut et fort pour l’être …

      Etre Arménien en Turquie, c’est que tes amis connaisseurs puissent te dire « fais-nous un bon topik qu’on le mange ! »
      Etre Arménien, c’est le regard bizarre de l’officier d’Etat lorsque tu vas à un bureau officiel et que tu prononces ton nom, voir même c’est l’expression moqueuse sur son visage lorsqu’il demande « Es–tu Arménien ? ».

      C’est le fait que ton nom soit toujours mal orthographié…
      Etre Arménien en Turquie c’est lorsque tu fais ton service militaire et que tes camarades te disent « s’il te plait prononce une fois le sermon du témoignage à Mohamed » (Nota CVAN : si on récite cette ‘chahadet‘, phrase d’allégeance à Mohamed, on devient musulman. Ainsi la personne qui réussit à la faire dire à un infidèle, en l’occurrence ici à un Arménien, mérite le Paradis).

      Etre Arménien en Turquie c’est malgré tout, tomber amoureux du « Kiz Kulesi » (Nota CVAN : monument historique byzantin qui se trouve au milieu de la mer entre les deux rives d’Istanbul), c’est plonger dans des rêves en regardant Istanbul depuis la tour de Galata (Nota CVAN : tour historique datant de l’époque de Carthage. Actuellement, s’y trouve un restaurant).

      Etre Arménien en Turquie, c’est lorsque votre enfant, après avoir lu des textes anti-arméniens dans ses manuels scolaires, vient vous poser des questions et vous ne trouvez pas de réponses à donner…

      Etre Arménien en Turquie, c’est lorsqu’une connaissance vous présente à un tiers en disant : « un ami arménien » et ressent le besoin d’ajouter tout de suite : « mais c’est vraiment un bon gars ».

      C’est malgré tout, pouvoir chanter avec amour « les chansons turques classiques » autour d’une table en mangeant du poisson, des moules farcies, en trinquant avec du raki… (Nota CVAN : la catégorie des chansons turques classiques plonge ses racines dans la musique liturgique arménienne : dans le passé, tous les compositeurs étaient des Arméniens et des Grecs. Aujourd’hui seuls les spécialistes honnêtes osent timidement dire cette vérité. De nos jours, la population turque écoute de moins en moins cette musique de qualité ; sans doute du fait qu’il lui est difficile de comprendre et de faire vivre une culture qui ne lui appartient pas. A Istanbul, tous les Arméniens connaissent et chantent toujours ces chansons…)

      Malgré tout, dans des conditions difficiles, c’est le fait que certains copains te disent « ne t’en fais pas, ce sont des ignorants, nous te connaissons et nous t’aimons » et en entendant ces phrases de compassion, tu restes ému…

      Etre Arménien c’est l’hésitation à dire ton nom lorsque tu te présentes à quelqu’un, et c’est l’habitude de se concentrer pour comprendre, pour déchiffrer la réaction de ton interlocuteur, après l’avoir dit …

      C’est la triste réflexion destinée à trouver une explication lorsqu’à la télévision un ministre prononce l’insulte « descendant d’Arménien » (Nota CVAN : la façon dont ce mot est utilisé lui donne le sens de « bâtard ») en parlant d’un chef terroriste et que vos enfants l’entendent… (Nota CVAN : cette expression a été utilisée pour le chef du PKK Abdullah Ocalan afin de l’abaisser, et/ou de mêler les Arméniens au conflit kurdo-turc. En Turquie, il est habituel de « trouver » un Arménien derrière chaque problème. Ce discours vise à diaboliser de plus en plus les Arméniens).

      Etre Arménien en Turquie, c’est aussi les questions que l’on vous adresse : « qu’en pensez vous ? » lorsqu’une loi est votée en France… Et c’est être obligé d’ajouter le mot « prétendu » devant la réponse que vous pouvez donner…
      C’est ne pas pouvoir être éboueur. Etre Arménien en Turquie signifie ne pas pouvoir être fonctionnaire…

      Malgré tout, lorsque vous vous trouvez sur le bateau, pendant que vous donnez des « simit » aux mouettes (Nota CVAN : sorte de brioche couverte de sésames. En arménien : « pogegh »), c’est vous rappelez combien vous aimez la Turquie…

      Etre Arménien en Turquie, c’est savoir que les enseignants « placés » dans vos écoles (Nota CVAN : écoles arméniennes) ont eu des consignes de la part des officiels : « faites attention, vous êtes nos oreilles et nos yeux… ».

      C’est essayer de trouver des explications pas trop vexantes, lorsque vos enfants rêvent d’être « maire » ou « préfet », c’est être persuasif pour les orienter vers un autre métier sans expliquer clairement la situation…

      Car être Arménien en Turquie, malgré que vous soyez un citoyen Turc, c’est ne pas pouvoir devenir policier, fonctionnaire, adjoint, etc. … comme des immigrés turcs en Allemagne qui, eux, peuvent l’être …

      C’est ne pas pouvoir être un officier militaire…

      Malgré tout, c’est regarder des films populaires comme « Hababam sinifi », c’est aimer le « cig-kofté », être Arménien…
      C’est pouvoir penser….c’est pouvoir produire… c’est être artiste…

      Chaque fois que l’idée de partir dans un autre pays vous traverse l’esprit, c’est se rappeler combien vous aimez ce pays.

      C’est être effrayé tel une colombe …

      C’est être obligé de cacher votre nom en face de personnes grandies et conditionnées par des films héroïques comme « Malkocoglu » ou « Tarkan » où les méchants sont toujours des prêtres lâches ou des grecs violeurs…

      Malgré tout chaque matin, à l’école, c’est réciter bravement l’hymne national et crier « Heureux celui qui se dit turc ».
      C’est crier d’être un Turc heureux dans une Turquie où tu n’auras pas le droit à la parole…

      Le jour où un citoyen turc d’origine arménienne pourra devenir officier d’Etat, militaire gradé, je pourrai comprendre à ce moment-là que je suis considéré comme un citoyen turc à part entière.

      C’est essayer d’oublier ce traitement d’enfant adoptif (Nota CVAN - le mot utilisé est « Besleme » qui signifie : serviteur nourri, logé sans qu’il ne touche de salaire) en écoutant la chanson d‘Edip Akbayram : « ne t’en fais pas mon cœur, ne t’en fais pas… »

      C’est être attaqué par une personne inconnue lorsque tu chantes la chanson populaire «Sar? Gelin» en arménien (Nota CVAN : chanson de la ville de Kars, traduite de l’arménien en turc. Après de longues discussions et polémiques visant à prétendre et prouver le contraire par des méthodes tirées par les cheveux, il a été finalement admis qu’il s’agit une chanson d’origine arménienne). C’est se résigner et la chanter en version turque ….

      C’est parfois s’allonger par terre avec une paire de chaussures trouées (Nota CVAN : allusion à l’assassinat de Hrant Dink, abattu lâchement à Istanbul le 19 janvier 2007, et dont le corps gisait devant les locaux de son journal Agos, laissant apparaître l’une de ses semelles trouée), c’est défendre ses idées jusqu’au bout en apprenant la version arménienne de « Sari Gelin »…

      En somme…

      Ce n’est pas une affaire simple que d’être Arménien en Turquie…

      Malgré tout, c’est beau, et aussi différent…

      C’est une question d’amour que d’être Arménien en Turquie…
      Lorsqu’on vous dit « Mon gars ! Si cela ne te convient pas tu n’as qu’à partir… »

      C’est pouvoir dire à ceux-là : « C’est mon pays aussi ! »

      Vahan ISAOGLU
      Mardi 30 Janvier 2007


      Traduction : S.C. pour le Collectif Van 2007 - www.collectifvan.org
      General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

      Comment


      • #4


        Volume 73, No. 32, August 11, 2007
        Istanbul-Armenians or Turkish-Armenians?
        By Khajag Mgrditchian

        ISTANBUL, Turkey (A.W.)—The Armenian genocide depleted Western Armenia of its Armenian population. Istanbul, however, was spared from most of the large-scale massacres and deportations, and a sizeable number of Armenians remained there—in a city that has played an important role in Armenian history and literature during the last century and a half.

        For years and years, the words “Western Armenian” and “Turkish-Armenian” have been taken out of our communal vocabulary and replaced by “Istanbul-Armenians,” with the assumption that Armenians in Turkey live exclusively in Istanbul.

        It was later discovered that Armenians continue to live under the shadow of Musa Dagh, in the village of Vakif. And in the last few years, pockets of Armenians have been “discovered” throughout the different regions of Western Armenia, living in hiding and keeping their identity a secret, fearful of reprisals if they assert themselves as Armenians. Many have converted to Islam. Apart from these Armenians, there are also the Hemshin Armenians, who themselves discovered their Armenians roots only after the Republic of Armenia gained independence and they met others who spoke Armenian for the first time.

        The French television station “France 24” recently broadcast a program about Armenians in Turkey who have had to hide their ethnic origins. The reporter preparing the program stated that the number of Armenians currently living in Turkey is significantly more than the 60,000 that is declared, since that figure only represents the Armenians living in Istanbul.

        Hemshin Armenians are gradually becoming more aware of their roots, and the thousands of Armenians who have immigrated to Belgium, France, Holland, Germany and other European countries from Turkey are evidence of the relatively large Armenian population still in the regions of Western Armenia. International experts and media outlets also confirm the presence of a large number of Armenians living in Western Armenia.

        Thus, the label of “Istanbul-Armenians” has once again come to define the Armenian population of one specific city, while the label of “Turkish-Armenian” now applies to a much larger constituency. The use of these words is not just a matter of semantics, it is a matter of our fundamental approach to Armenian communities and our acceptance of the presence of a very large community.

        Without discussing the above-mentioned issues, we talked to some Istanbul-Armenians regarding the use of these words. Sarkis Seropian, editor of the Armenian section of the Agos newspaper agreed that the label of “Turkish-Armenian” has a more inclusive connotation, and it would be wrong to limit ourselves to the use of “Istanbul-Armenians.” But, he said, “We are used to it. Sometimes I make that mistake as well. For example, the Patriarch is the Patriarch of all Turkish-Armenians, at least for now he is thus named. But, given that 99 percent of the Armenian population in Turkey is concentrated in Istanbul, and that every year the Armenian population in Anatolia decreases due to migration to Istanbul or elsewhere, the use of the term “Istanbul-Armenian” is not that inappropriate, in my opinion. Aside from the Vakif village, which has an Armenian community, there are no other villages or cities with considerable Armenian populations. Thirty to forty years ago there were some, but their numbers have and still continue to decrease every day.”

        Let us open a parenthesis here and expand on the village of Vakif. Seropian said that “Vakif is the only village where Armenians live and are still the majority. Unfortunately, the youth there are leaving the village, though at least in the summers, they visit the village from abroad or from Istanbul. The village is very unique, and it received some exposure in the Turkish press and television ads. Some people have opened businesses there to produce organic, clean vegetables and fruits. The tourism sector is also developing in the village, and some old buildings have been renovated and turned into hotels. The Church has also been renovated,” he added.

        Robert Haddejian, editor of the Marmara daily newspaper, is not opposed to the use of the label “Turkish-Armenian” because for him, “Turkish-Armenians have symbolically been fused with Istanbul-Armenians.” He continued, “Before anything else, we must protect ourselves and what we have. When I talk about what we have I am referring to a treasure that we have, which is not small or insignificant. It is quite large, vast and historic. What Istanbul-Armenians have is a huge treasure, it is historic, it is living, it is above and underneath the soil. We are the protectors of all that, and by staying here we are that treasure’s loyal protectors. I have always believed that our brothers and sisters living abroad, those who have Armenian consciousness, should thank us for having stayed and protecting our wealth here. And we will always protect it.”

        We are naturally proud of Istanbul-Armenians who are guarding our heritage and of course, we thank them for guarding our history despite the unfavorable conditions. However, our gratitude must not stop us from expanding the sphere of those who are aware of the treasures still in Western Armenia. We saw some of those treasures when we visited the Patriarchate and were welcomed graciously, and were guided through the Patriarchate museum. In this museum, however, almost all of the exhibited relics and objects were gathered from Istanbul or from the immediate proximity of the city. There was only one object from Western Armenia, which belonged to a church in Van. We would have been glad to see the history of Western Armenia exhibited where it belongs and not in a museum, but the fact is the treasures of Western Armenia have disappeared.

        The label of “Turkish-Armenian,” should be adopted first and foremost by Istanbul Armenians themselves. They must realize that they are the protectors of all the cultural and historical treasures of Armenians in Turkey and not just Istanbul. They should open their doors wide to those who come to Istanbul Kurdified or Islamized, yet nevertheless aware of their Armenian roots. Because it isn’t just the Istanbul Armenian community that’s ours, but the thousands, if not millions of Armenians all over Turkey whose identity was assailed by the genocide and Turkish government policies.

        This call to change our mentality also applies to the different areas of the diaspora, and especially to the “Istanbul Armenian Unions” active in Northern America. They should become “Unions of Turkish-Armenians,” not just in name but in spirit.
        General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

        Comment


        • #5
          Armenian Genocide Museum & Institute
          RA, Yerevan 0028
          Contact: Arevik Avetisyan
          Tel: (374 10) 39 09 81
          Fax: (374 10) 39 10 41
          E-mail: [email protected]
          Web: http: //www.genocide-museum.am/


          PREES RELEASE

          August 17, 2007


          Online exhibition at www.genocide-musum.am.

          In occasion of the Forth Pan-Armenian games to be held in Yerevan in
          August 18-26, 2007.


          The history of Armenian sport and Armenian participation in the Olympic
          games have deep roots. It's known that in ancient Armenia were organized
          Navasardian Games. Armenian kings Trdat and Varazdat from Arshakuni
          dynasty where the first Armenians who participated in the Olympic games.

          Despite the segregationist and discriminative nature of the Ottoman
          governments Armenians played significant role in the social, economical
          and cultural, as well as sport life of the empire.The tradition of sport
          activity revived among the Ottoman Armenians especially in the beginning
          of the 20th century, before the genocide plan of Young Turkish
          government was implemented as a result of which the whole Armenian
          nation on the territory of the Ottoman Turkey circa 1915 was eliminated.

          For the first time in the history of Turkish Olympic games, two Armenian
          athletes Vahram Papazyan and Mkrtich Mkryan had participated in the
          fifth international Olympic games in Stockholm in 1912.

          Many Armenian teams and individuals permanently scored victories and
          records in the multinational and intercommoned competitions and
          championships.

          The reason of the participation of the Armenian sportsmen in the Olympic
          games aimed to remind the world about the existence of Armenian nation
          suffering under the Ottoman Turkey.
          It's interesting enough that from 1911 to 1914 four "Armenian Olympic
          games" were organized with the participation of all Armenian sport
          clubs. Winners of the competitions were awarded with silver medals.

          Many Armenian sportsmen became victims of the first genocide of the 20th
          century.
          General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

          Comment


          • #6


            Volume 73, No. 38, September 22, 2007
            Anti-Armenian Sentiment Grows in Turkey

            WASHINGTON—The ANCA this week alerted Members of Congress to the growing wave of anti-Armenian sentiment orchestrated by the Turkish government as part of its drive to block legislation before the U.S. House and Senate recognizing the Armenian genocide. The dramatic increase in pressure against the Armenian community coincides with Turkey’s growing frustration over its inability—either directly or through its highly paid lobbyists—to arrest the growing bipartisan momentum toward the adoption of the Armenian Genocide Resolution (H.Res.106/S.Res.106).

            Patriarch of Constantinople to Visit Washington

            With the number of House co-sponsors clearing the 50 percent mark and the recent reversal of the Anti-Defamation League’s (ADL) longstanding refusal to recognize the Armenian genocide, the Turkish government has resorted to a series of increasingly strident—even desperate—measures. Amid these efforts by Ankara comes a visit to Washington, D.C. this week by His Beatitude Patriarch Mesrob II, Patriarch of the Armenian Patriarchate of Constantinople, who has been constrained from speaking openly about the Armenian genocide. The Patriarch has been subjected to a number of high profile death threats, including a July plot to assassinate both him and Greek Orthodox Patriarch Bartholomew I by a criminal organization of retired officers, known as the Union of National Forces.

            The Patriarch, who in a sharp departure from traditional Armenian religious practice will apparently not be visiting with local Armenian churches or the city’s faithful, is scheduled to speak at a series of public policy engagements on Capitol Hill, Georgetown University, and elsewhere in the nation’s capital. Among these are an Iftar dinner on Capitol Hill hosted by the Rumi Forum, a Turkish-American organization with a stated mission to “foster interfaith and intercultural dialogue.”

            A second, titled, “The Impasse Between Armenians and Turks Must Be Broken,” will be at Georgetown University, again sponsored by the Rumi Forum, along with Georgetown’s Woodstock Theological Center.

            Rep. Adam Schiff (D-Calif.), the lead author of the Armenian Genocide Resolution, commented on the growing pressure on Turkey’s remaining Armenians, noting that “In order to perpetuate its campaign of denial, Turkey seeks to intimidate all Armenians worldwide, but especially the Armenians in Turkey who must live with daily threats. It is a criminal offense to merely speak about the Armenian genocide, let alone advocate for the passage of the Armenian Genocide Resolution before the Congress. The editor of the last Armenian-language newspaper in Turkey, Hrant Dink, was assassinated for writing about the genocide this year, and a popular video now being circulated in Turkey celebrates his killers and threatens Armenians.”

            “It should come as no surprise then that the Bishop of the Armenian community in Turkey, who states that he is under daily threat, cannot speak about the genocide or support any efforts to recognize the genocide including those efforts in our country. To do so would be to place a target on his head and threaten his community even further. What is a disturbing surprise, however, is the exploitation of the vulnerable Armenian community in Turkey by opponents of the resolution.”

            The ANCA, in a letter circulated yesterday to Congressional offices, explained that, “Patriarch Mutafyan—like the leaders of all religious minorities in Turkey—lives in constant fear of acts of discrimination and retribution by a Turkish government that actively persecutes those who speak freely on human rights and other ‘sensitive’ issues. As a virtual hostage, the Patriarch—whose life has been threatened on many occasions—will, as he has in the past, be forced to follow the Turkish government’s line. It is truly shameful that Turkey has resorted to using naked coercion—cynically taking advantage of the concern of Patriarch Mesrob for the safety of his flock—in a last ditch bid to block the adoption of the Armenian Genocide Resolution.”

            YouTube Video Glorifying Dink Assassination

            A highly popular online Turkish video, posted on the video sharing service YouTube last week, praises the assassination of Hrant Dink and illustrates the type of dangerous and hate-filled environment that Patriarch Mutafyan will return to after his orchestrated visit to the United States.

            The video, which was originally taken down from YouTube but has resurfaced in a number of different forms and has been viewed by hundreds of thousands in Turkey, depicts images of the Dink’s killing with a lyric refrain: “If a person betrays the country, he is finished off.” It goes on to show “patriotic” photos of confessed assassin Ogan Samast glorified in front of the Turkish flag. Video lyrics also include the chilling warning: “The only good Armenian or Kurd is a dead Armenian or Kurd.”

            A similar video showing Turkish police proudly posing with Samast shortly following his January incarceration for the murder was leaked to the Turkish press and made headlines worldwide.

            Dink was gunned down in broad daylight on Jan. 19 in front of his Agos newspaper office in Istanbul. He had been prosecuted multiple times under Turkey’s repressive Article 301 laws, which criminalize reference to the Armenian genocide for “insulting Turkishness.” Since his murder, Turkey’s writers and historians, including Nobel laureate Orhan Pamuk, historian Taner Akcam and author Elif Shafak who have spoken honestly about this crime against humanity, have been the target of death threats.
            General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

            Comment


            • #7
              Originally posted by Joseph View Post
              http://www.hairenik.com/armenianweekly/fpg09220703.htm




              Volume 73, No. 38, September 22, 2007
              Anti-Armenian Sentiment Grows in Turkey

              WASHINGTON—The ANCA this week alerted Members of Congress to the growing wave of anti-Armenian sentiment orchestrated by the Turkish government as part of its drive to block legislation before the U.S. House and Senate recognizing the Armenian genocide. The dramatic increase in pressure against the Armenian community coincides with Turkey’s growing frustration over its inability—either directly or through its highly paid lobbyists—to arrest the growing bipartisan momentum toward the adoption of the Armenian Genocide Resolution (H.Res.106/S.Res.106).

              Patriarch of Constantinople to Visit Washington

              With the number of House co-sponsors clearing the 50 percent mark and the recent reversal of the Anti-Defamation League’s (ADL) longstanding refusal to recognize the Armenian genocide, the Turkish government has resorted to a series of increasingly strident—even desperate—measures. Amid these efforts by Ankara comes a visit to Washington, D.C. this week by His Beatitude Patriarch Mesrob II, Patriarch of the Armenian Patriarchate of Constantinople, who has been constrained from speaking openly about the Armenian genocide. The Patriarch has been subjected to a number of high profile death threats, including a July plot to assassinate both him and Greek Orthodox Patriarch Bartholomew I by a criminal organization of retired officers, known as the Union of National Forces.

              The Patriarch, who in a sharp departure from traditional Armenian religious practice will apparently not be visiting with local Armenian churches or the city’s faithful, is scheduled to speak at a series of public policy engagements on Capitol Hill, Georgetown University, and elsewhere in the nation’s capital. Among these are an Iftar dinner on Capitol Hill hosted by the Rumi Forum, a Turkish-American organization with a stated mission to “foster interfaith and intercultural dialogue.”

              A second, titled, “The Impasse Between Armenians and Turks Must Be Broken,” will be at Georgetown University, again sponsored by the Rumi Forum, along with Georgetown’s Woodstock Theological Center.

              Rep. Adam Schiff (D-Calif.), the lead author of the Armenian Genocide Resolution, commented on the growing pressure on Turkey’s remaining Armenians, noting that “In order to perpetuate its campaign of denial, Turkey seeks to intimidate all Armenians worldwide, but especially the Armenians in Turkey who must live with daily threats. It is a criminal offense to merely speak about the Armenian genocide, let alone advocate for the passage of the Armenian Genocide Resolution before the Congress. The editor of the last Armenian-language newspaper in Turkey, Hrant Dink, was assassinated for writing about the genocide this year, and a popular video now being circulated in Turkey celebrates his killers and threatens Armenians.”

              “It should come as no surprise then that the Bishop of the Armenian community in Turkey, who states that he is under daily threat, cannot speak about the genocide or support any efforts to recognize the genocide including those efforts in our country. To do so would be to place a target on his head and threaten his community even further. What is a disturbing surprise, however, is the exploitation of the vulnerable Armenian community in Turkey by opponents of the resolution.”

              The ANCA, in a letter circulated yesterday to Congressional offices, explained that, “Patriarch Mutafyan—like the leaders of all religious minorities in Turkey—lives in constant fear of acts of discrimination and retribution by a Turkish government that actively persecutes those who speak freely on human rights and other ‘sensitive’ issues. As a virtual hostage, the Patriarch—whose life has been threatened on many occasions—will, as he has in the past, be forced to follow the Turkish government’s line. It is truly shameful that Turkey has resorted to using naked coercion—cynically taking advantage of the concern of Patriarch Mesrob for the safety of his flock—in a last ditch bid to block the adoption of the Armenian Genocide Resolution.”

              YouTube Video Glorifying Dink Assassination

              A highly popular online Turkish video, posted on the video sharing service YouTube last week, praises the assassination of Hrant Dink and illustrates the type of dangerous and hate-filled environment that Patriarch Mutafyan will return to after his orchestrated visit to the United States.

              The video, which was originally taken down from YouTube but has resurfaced in a number of different forms and has been viewed by hundreds of thousands in Turkey, depicts images of the Dink’s killing with a lyric refrain: “If a person betrays the country, he is finished off.” It goes on to show “patriotic” photos of confessed assassin Ogan Samast glorified in front of the Turkish flag. Video lyrics also include the chilling warning: “The only good Armenian or Kurd is a dead Armenian or Kurd.”

              A similar video showing Turkish police proudly posing with Samast shortly following his January incarceration for the murder was leaked to the Turkish press and made headlines worldwide.

              Dink was gunned down in broad daylight on Jan. 19 in front of his Agos newspaper office in Istanbul. He had been prosecuted multiple times under Turkey’s repressive Article 301 laws, which criminalize reference to the Armenian genocide for “insulting Turkishness.” Since his murder, Turkey’s writers and historians, including Nobel laureate Orhan Pamuk, historian Taner Akcam and author Elif Shafak who have spoken honestly about this crime against humanity, have been the target of death threats.
              The Patriarch as Hostage…
              By Khajag Mgrditchian

              Every so often, the Armenian Patriarch of Constantinople comes out with statements that echo politics. The ensemble of those statements betrays an ambiance where the Patriarch is hostage both to threats made by extreme nationalists and strict directives imposed by the Turkish state.

              The Patriarch is not the only hostage of the threatening, undemocratic demeanor and stance of Turkish society—so is the entire Turkish-Armenian community (along with recent arrivals from Armenia, working in Turkey). Equally hostage are the Jewish, Greek, Arab, Kurdish and Assyrian minorities and the Turkish progressive intellectual class of Turkey, threatened by the anti-human rights Article 301 of the Penal Code and the menace of the extreme chauvinists.

              Proof positive of this are the assassination of Hrant Dink, the persecution of Taner Akcam, Ragip Zarakolu, Orhan Pamuk, Halil Berktay, Elif Shafak, Fethiye Cetin, Baskin Oran and many, many others. Even the Kurdish members of parliament, duly elected by the people and enjoying immunity, are not free from these threats. Further proof of this menace is the ADL’s claim—given as reason for its denial of the Armenian genocide—of a potential threat to the safety of the 20,000-strong Jewish community of Turkey.

              Therefore, this obvious hostage status totally dismisses the validity of all sorts of pro-Turkish statements, because it exists with the visible acquiescence and instructions of the Turkish state under the pressure of extremist groups.

              Nevertheless, as long as the captive Patriarch does not choose the option of keeping silent, it is worth answering to the opinions expressed in his statements, particularly when, moving beyond verbal declarations, he visits the United States for the second time in the last six months, to speak of the “inappropriateness” of the recognition of the Armenian genocide by the U.S. Congress.

              Recently, in an interview granted to the newspaper “Zaman” (which would have been best to avoid), the Patriarch expresses negative feelings towards the recognition of the Armenian genocide by Congress. According to him, that resolution “restrains relations between the Turkish people and Turkish Armenians and between Turkey and Armenia.”

              One must remind the good Patriarch and—through him—those who force him to make these statements, that the price to avoid a strain in relations between the Turkish people and Turkish Armenians is not the denial of evidence; the truth is, only Turkish willingness to deal with the dark pages of its history can help the improvement of those relations. The most convincing proof of this fact is the normalization of German-Jewish relations after Germany accepted responsibility for the dark events of World War II. Not the Patriarch, neither his captors, the Turkish authorities, nor Jewish organizations using the excuse of the threatened security of their community in Turkey, can convince us that German-Jewish relations would have been better today if Germany had denied the proof of the Holocaust.

              In that very same interview, the Patriarch goes on to say: “We live with our Turkish friends every day. The resolution will have a freezing effect on our relations.” One must remind the esteemed Patriarch that the hatred against Armenians in Turkey does not get its impetus from the resolution of recognition, but from past and present policies of denial of ethnic identities that lead to forced Turkification, the rewriting of history by so-called historians, and the encouragement of elements indoctrinated with extreme, chauvinistic ideologies.

              The Patriarch’s insistence that “the Armenian diaspora is not interested in the feelings of Turkish Armenians” is totally baseless, for there is not a single political, religious, cultural, or other organization or individual in the Armenian diaspora that would minimize the importance of the issues concerning Turkish-Armenians, whose fate is of the utmost concern to all Armenians—with no illusions, however, that the improvement of their present status depends on the deactivation of the pursuit for genocide recognition.

              The other appalling statement made by Patriarch Mesrob is the following: “We have momentous problems from the past, but the government of the Turkish Republic should not be blamed for those past events.” And when the Patriarch does not specify who is to blame, we must presume that his approach is to “forget and quit.” Clearly, the Turkish authorities force the Patriarch to assist them in their present policy of shirking responsibility.

              And finally, one must remind the good Patriarch that all rationales for blaming present-day Turkey remain irrefutable, not only because by all moral, historical and legal aspects modern Turkey remains the legitimate heir of the state that committed the genocide and retains the appropriated patrimony of the Armenians, but also because it maintains and continues to follow the genocidal policy of attempted annihilation of a nation’s historic and cultural identity as an ongoing guideline.

              In that same interview, and in answer to the question “Doesn’t your religious rank mean anything to them (diasporan Armenians)?” the good Patriarch answers: “It seems, that it does not.”

              The Patriarch’s impression is not because Armenians do not know how to show proper respect for their clergy, but because both Armenians and non-Armenians know that in this case the Armenian clergyman has been held hostage to Turkey’s autocratic pressures.

              Translated by Tatul Sonentz.
              General Antranik (1865-1927): “I am not a nationalist. I recognize only one nation, the nation of the oppressed.”

              Comment


              • #8
                When I was a kid at primary school at 1970s I was thought that our ex prime minister was fould guilty by junta court and was hanged due to his crimes against his country. When I was in university his tomb has beem moved to state honour cemetery with official state ceramony....This country is yours as much as ours. Facts are addmitted when they do not possess serious danger

                Comment


                • #9
                  Originally posted by Joseph View Post
                  The Patriarch as Hostage…
                  By Khajag Mgrditchian
                  If he really is a hostage then he has been suffering from Stockholm syndrome for at least the past 15 years.
                  Plenipotentiary meow!

                  Comment


                  • #10
                    Originally posted by salutetrk
                    When I was a kid at primary school at 1970s I was thought that our ex prime minister was fould guilty by junta court and was hanged due to his crimes against his country. When I was in university his tomb has beem moved to state honour cemetery with official state ceramony....This country is yours as much as ours. Facts are addmitted when they do not possess serious danger
                    Why do so many Turks still believe what their political / judicial / educational leaders say when so many examples exist of them having produced lies and deceptions in the past? Or is it perhaps like America - where most Americans recognise but don't seem to mind that they have been blatantly lied to time-and-time-again by the Bush government, and they don't mind it because they actually support the policies and conditions that the lies were used to justify. And this knowledge that their governments lie so often and so easily is the reason why the people of both countries are so fond of believing in conspiracy theories.
                    Plenipotentiary meow!

                    Comment

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