<strong>The</strong> “Ergir” restaurant on the road <strong>to</strong> Talin.in our family there will be no future. My dad’s name is Serob after Akhbyur Serob 1 , my mom’s name is Soseh 2 . Wehave boys named Andranik in every family of our village, many families have Serob, Gevork (from the s<strong>to</strong>ry ofArakel, head of Ujan village), passing over self-made maps of the abandoned places <strong>to</strong> heirs, sanctificationof books brought from the homeland, strict usage of the homeland’s dialects, songs and dances, periodicalgathering of fellow countrymen... and, finally, the word “Ergir”. <strong>The</strong> word Yerkir, which has sev-1 Aghbyur Serob – Vardanian Serob, born in 1864 in Khlat province. He organized the Armenian freedom movement in Khlatin 1895 and was wounded during the resistance at the Geliegyuzan village in 1898. He was poisoned in1899. His son and twobrothers were also killed.2 Soseh – Soseh mayrik (Vardanyan Soseh), born in 1868, died in Egypt in 1953 with Aghbyur Serob’s wife and sister in arms.She participated in many defense battles. She was wounded in the Geliegyuzan battle in 1899 and lost her son. Her other sonwas killed during the massacre in Karin. Later she moved <strong>to</strong> Caucasus and after the establishment the Soviet rule in Armenia– <strong>to</strong> Alexandria.100
eral meanings in Armenian -”whole world”, “part of the country, administrative region”, “ground, soil”-in the dialect of Moush and Sasoun refugees also denotes “homeland”. In Moush-Sasoun dialect thisword sounds like “Ergir”. People from Moush and Sasoun use word “Ergir” only in reference <strong>to</strong> the homelandthat they had left: when they say “Ergir’s songs”, “Ergir’s fruits”, and “Ergir’s soil” they mean songs,fruits and soil of Moush or Sasoun. From this dialect the word “Ergir” gradually gained the new sense of“homeland”, meaning Western Armenia: “I went <strong>to</strong> Ergir” means “I went <strong>to</strong> the homeland” or “I went <strong>to</strong>Western Armenia”. In the “Ergirian” social network newspapers, restaurants, poems also bear the name“Ergir.” On Yerevan- Talin road, closer <strong>to</strong> Talin, which is mainly populated by people from “Ergir,” thereis a restaurant called “Ergir.” Right in front of that restaurant there is another one called “Karot” (Homesickness)thus bringing <strong>to</strong>gether nostalgia about “Ergir.”“Ergir” by its micro culture, language, behavioral norms, identity and plans of people from “Ergir” andthe “present day” of the past, makes you feel as if the time has s<strong>to</strong>pped. <strong>The</strong> life of these people is <strong>to</strong> agreat extent still there, in “Ergir”, at the beginning of 20th century. This is especially striking when oneis using verbs in present while telling s<strong>to</strong>ries about the past.In 2009, when planning <strong>to</strong> collect oral his<strong>to</strong>ries from the past of various families, or more precisely memoriesof those his<strong>to</strong>ries, we couldn’t imagine how vivid, how detailed these s<strong>to</strong>ries would be, and <strong>to</strong> whatextent they would be “present.” Convinced that, by retrospection of his life s<strong>to</strong>ry, a person, often unwillingly,presents his “socialized” past, we expected our respondents <strong>to</strong> tell the life s<strong>to</strong>ries of their familiesusing notions and terms which were formed as a result of ideology or social culture of the respondent’slifetime. This phenomenon, however, was only confirmed partially. When telling the “family version” ofthe his<strong>to</strong>ry of their parents or grandparents they frequently use, for example, the expression “during thegenocide” which is, no doubt, a term that was developed in the subsequent period. However, for the narra<strong>to</strong>r,this is his understanding of the particular events he is referring <strong>to</strong>. Today’s narra<strong>to</strong>rs sometimespresent those people who murdered their relatives in a generalized way For example, when telling thes<strong>to</strong>ry of the killing of her mother-in-law`s mother-in-law. Gyozal Hovhannisian says, “<strong>The</strong>y wanted gold,she said, they don’t have it, then a Kurd and a Turk caught her and threw in<strong>to</strong> the <strong>to</strong>nir and burnt her”. Naturally,she is unable <strong>to</strong> describe that “Turk and Kurd”, unlike her mother-in-law, before whose eyes this murder<strong>to</strong>ok place and who later <strong>to</strong>ld this s<strong>to</strong>ry many times <strong>to</strong> her daughter-in-law. When retelling narratives oftheir parents or grandparents, generalized phrases usually dominate: “Turks attacked”, “Turks enteredthe house”, “Turks slaughtered”, “Kurds <strong>to</strong>ok away”. An example of generalized social memories is theuse of references like “forty people”, “forty days”, etc. In some narrations, such as Eleonora Ghazaryan’ss<strong>to</strong>ry, the family consisted of “forty people”, of which only one /two, three/ survived. Or, “forty peoplegathered in the church, they burnt them all”, or “forty man and a few women gathered in that house <strong>to</strong> discusstheir possible getaway but couldn’t – somebody betrayed their location and they were all slaughtered” (from AregnazPoghosyan’s s<strong>to</strong>ry). Or “the family was so large that 40 cradles were cradled. All those 40 daughterin-laws,40 men and kids were slaughtered. Only one girl had survived in the Turkish neighbor’s cowhouseand she was a daughter-in-law in our village” (from the s<strong>to</strong>ry of Elya Davtyan). <strong>The</strong> figure “forty”is frequently used in descriptions of their fleeing and roving. It could be assumed that the folkloric pat-101
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Published by:Institut für Internat
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ContentsForeword...................
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ForewordThe project “Adult Educat
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Aras, Yasin Aras, Welat Ay, Cenk Ce
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The main audience of this book is o
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“Wish they hadn’t left”:The B
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ed by 1915 and where memories of Ar
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1915 tends to be represented by int
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Yet to a large extent, Turkish inte
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this, we can’t. It’s impossible
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een very advanced in trade and craf
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How to Come to Terms with Phantom P
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It is always you who has to be nice
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to the way he was raised: “They f
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empathize with Armenians: “My aun
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Adil is not the only one marked by
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ness may be an attempt to overcome
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dernity and the oral transmission o
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A soup pot with spoons around itAt
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What if My Mother is Armenian?Ruhi
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If I were younger I’d get baptize
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- Page 57 and 58: against one another. The feet of th
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- Page 82 and 83: “Private Stories”After the esta
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gotten what you knew”. So, out of
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a paid Adult Residential Facility,
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It was probably after 60s... My fat
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the Vardevar 1 day . Even if we mak
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that this wasn’t a dream... and..
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was our historical village. Nich, I
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just filming around myself with no
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that person whether I could take a
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[Turk. wife]”. In the morning I t
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4 Albert Mamikonyan,1953, in Kirova
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11 Almast Harutyunyan,1920, Ujan vi
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18 Eleonora Ghazaryan.1949, Ashnak
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26 Nairi Tajiryan,1936, Egypt (Cair
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33 Vazgen Ghukasyan,1933, Ashnak vi