Speaking to One Another - The International Raoul Wallenberg ...

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from the villages Ov of the Moush district, Segh of Bitlis, Mkhkner of Van, Sosrat, and Ziro of Alashkert,however, continued to believe the gospel that was brought from homeland was holy, and up to this daythey visit the house of the present heir of Suko’s house. They come to Artak Hovsepyan’s house, wherethere is a special corner for the Gospel, where people can light candles and make offerings. It is believedthat this Gospel, among other powers was blessed with the power to protect them from Turks. Peopleleaving for a foreign country and young men joining the armyused to come and pray at this Gospel, taking with them thesilk handkerchiefs lying near the Gospel - it was believed thatthey would never become prisoners to Turks and would definitelycome back safe (from Anahit Hovsepyan’s story). Today,at the now emptied corner of the Gospel, they still keep thesesilk handkerchiefs and, before leaving for regular army service,young boys are still following this tradition of their ancestors.In the Dzoragjugh village of Talin “there was a family, they camefrom Manazkert. They had a Gospel, we were calling it Narek, 1 it wasa small book; every Saturday we used to go there to lit candles by thatbook. They brought it from “Ergir” (homeland); she was a tall, thin oldlady, she dressed in black. My mom gave us candles every Saturday andtold us “go, light them in front of grandma’s Gospel and come back”. Sowe went, silently entered, without talking, frightened to utter a word,and we lit those candles. The book - it was a beautifully wrapped Narek,I remember, it was in red fabric, always wrapped in red fabric, it waslying there, we lit candles and went out. Every time we went there, thatold lady was telling us to clean our hands and remove our shoes, thenwe entered, it was a small tonir-house (Armenian room for makingbread); it was made like a niche – one stone block was removed from thewall... That family now lives in Yerznka village of Ashtarak, they tookthe book with them” (from Vard Abajyan’s story).Samvel Mirzoyan is showing the family treehe has drawn, it starts from Hovhannes andAlmast who got married in 1830 at the Sekhvillage of Bitlis region, and includes their fivegenerations (Samvel Mirzoyan, from the Sekhvillage of Bitlis, Norakert).Besides books, other objects that were brought from “Ergir”(homeland) are also preserved, they are used for performing sacredrituals and up to this day people are visiting them to get incontact with their powers (for example, one family from Alashkert,now living in the Dzoragyugh village of Martouni region,1 Middle age Armenian cleryman, poet and philosopher Grigor Narekatsi (circa 951-1003), wrote the « Book of Lamentations».Grigor received name Narekatsi from the Narek village in Rshtuni region, where he spent his time as a monk. ArmenianApostolic Church pronounced Grigor a “Saint”, while people honored his philosophical-theological poem “Narek”,which they sometimes also called the Gospel. It was believed that “Narek” had medicinal features, the chapters of the bookwere read aloud to sick people, the book was put under the pillow etc.104
keeps a copper chalice that was brought from “Ergir”. Water from the chalice, if poured on the body, allegedlyheals all kinds of diseases. The flow of people wishing to get in contact with that chalice that wasbrought from “Ergir” never stops).Avetis Keshishyan is proud of his Lebanesepassport recounting the details of assistanceprovided by Arabs of Lebanon to Armeniansdeprived of their homeland.105
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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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with butter. We’ll serve the impo
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The time Salih and Gavrik are worki
Page 53 and 54: Turkey’s changing context is refr
Page 55 and 56: ‘It was to be expected.’ And my
Page 57 and 58: against one another. The feet of th
Page 59 and 60: Fear of Losing a CityZübeyde was b
Page 61 and 62: half for me.’ But what do our Mus
Page 63 and 64: e discussed when the kids were arou
Page 65 and 66: possible by the difference in relig
Page 67 and 68: The Charm of AraratMehmet is a 62-y
Page 69 and 70: dogs protected the sheep against wo
Page 71 and 72: The Story of the “Night People”
Page 73 and 74: “I don’t know why, but my grand
Page 75: Research in Armenia:“Whom to Forg
Page 78 and 79: and can generally be located in Tur
Page 80 and 81: “Whom to Forgive? What to Forgive
Page 82 and 83: “Private Stories”After the esta
Page 84 and 85: Recalling MemoriesOral history diff
Page 86 and 87: In the village of Ujan, where the v
Page 88 and 89: The home-museum of Gevork Chaush in
Page 90 and 91: Memorial in the Ashnak village dedi
Page 92 and 93: other regions are entirely populate
Page 94 and 95: sources and materials for their mem
Page 96 and 97: Ergir’s Soil is Strong, Ergir’s
Page 98: Tatevik, the granddaughterof Mihran
Page 101 and 102: eral meanings in Armenian -”whole
Page 103: The Gospel with Golden Binding of S
Page 107 and 108: In some families the passports of t
Page 109 and 110: at that time, Mustafa and Jamal, wh
Page 111 and 112: People were so frightened to lose g
Page 113 and 114: naked, they were decapitating every
Page 115 and 116: Water, Fire, Desert“There was an
Page 117 and 118: his mother dragged him behind her,
Page 119 and 120: Many of our narrators mention the R
Page 121 and 122: In the word-stock of the survivors
Page 123 and 124: in Kurdish villages, and helping th
Page 125 and 126: “Well, They Are Human Too”Even
Page 127 and 128: member this well, they said, the el
Page 129 and 130: speak to each other. Questioned by
Page 131 and 132: Hamze Ptshuk, survived from Hosnut
Page 133 and 134: “I don’t Know...”Why did this
Page 135 and 136: “My Dear Almast, Write it Down, W
Page 137 and 138: took his rifle and ran. The dog fel
Page 139 and 140: she didn’t tell it to me. In the
Page 141 and 142: elder guy in this house died and hi
Page 143 and 144: AH - Turks always killed to get int
Page 145 and 146: “My Father used to Tell us at Hom
Page 147 and 148: person... I have never seen him, bu
Page 149 and 150: gotten what you knew”. So, out of
Page 151 and 152: a paid Adult Residential Facility,
Page 153 and 154: 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
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