Vera had an unhappy and loveless marriage. She felt that her husband’s family, with whom she wasforced <strong>to</strong> live, never accepted her. She recounts how her mother-in-law excluded her from the familypho<strong>to</strong> taken by a professional pho<strong>to</strong>grapher. She had <strong>to</strong> spend years looking at a framed pho<strong>to</strong>graphmarked by her absence. Vera was devastated by the death of both her son and her daughter as youngadults. It was through the support of her children that she had survived the constant abuse of her husband.This is how she describes one of her husband’s attacks of anger: “<strong>The</strong> house turned in<strong>to</strong> 6 September.Everything is thrown about, broken.” She says she would have divorced if it had not been for thechildren. Although both her children died abroad, they wanted their ashes <strong>to</strong> be brought back <strong>to</strong> Turkey.This meant a lot <strong>to</strong> Vera, who visits her children’s graves often. She suggests that this is one more reason<strong>to</strong> remain in Turkey, and <strong>to</strong> join her children at her own death. While she is extremely strong, thepain remains: “<strong>The</strong> pain is in my heart. I cry every time I swim in the sea. What do I have <strong>to</strong> do in thesea? My children are not here, not with me.”Even at the age of 81, Vera dreams of seeing her love again, though she is concerned that she is no longerat her best: “ I would call Ahmet, but I don’t want <strong>to</strong> be seen in this state.” Vera’s s<strong>to</strong>ry expresses thedeep attachment of Armenians in Turkey <strong>to</strong> this land as well as the tragedy of unrequited love.66
<strong>The</strong> Charm of AraratMehmet is a 62-year-old man born in an Azeri village in Iğdır, a city on the slopes of Mount Ararat. Henarrates the his<strong>to</strong>ry of his village: “My people migrated <strong>to</strong> this side during the war with the Armenians.My father is from Azerbaijan, and my mother is from Iran. A slaughter, a war <strong>to</strong>ok place there, which iswhy my paternal grandfather escaped <strong>to</strong> this side.” It is the magnificent Mount Ararat, situated at theborders of four countries, that shapes Mehmet’s own life, as much as it did the lives of his ances<strong>to</strong>rs:“During that period there were intense border conflicts. Our village, Iğdır and Mount Ararat were constantlychanging hands. For example, one face of Greater Ararat would come <strong>to</strong> belong <strong>to</strong> Russia, theother face <strong>to</strong> us. <strong>One</strong> face of Lesser Ararat belonged <strong>to</strong> the Iranians, and its other face <strong>to</strong> us. A mountainis not an apple you can divide in<strong>to</strong> two, saying one half is yours and the other mine.”<strong>The</strong> Aras River was the border of fearMehmet expresses the effect the border had on people on both sides using examples from his own life,making a distinction between old and new generations: “Our people came over <strong>to</strong> this side because ofthe conflict with the Armenians. <strong>The</strong>se are his<strong>to</strong>rical events. But the perpetra<strong>to</strong>rs are not alive. I wonder<strong>to</strong> what extent <strong>to</strong>day’s Armenian generation resembles those of the past, or <strong>to</strong> what extent we resembleour grandfathers back then. I spent my childhood on the banks of the Aras River. <strong>The</strong> Aras is all there isbetween us and the Armenians; the border. It was the border of fear. Russia was feared. My mother couldnot say “Russian,” she would say otay. In the Azeri language, otay means “the other side of the water.” <strong>The</strong>Armenians were not seen as a source of evil. My mother was always hoeing the cot<strong>to</strong>n fields on the shoreof the Aras. When she s<strong>to</strong>od up, she would see the men and women over on the Armenian side, aboutthis close <strong>to</strong> her. It was like a neighborhood. Rice used <strong>to</strong> be grown in Iğdır years ago. We had buffalos<strong>to</strong> do the heavy work. After working the field with them, my father would say ‘son, go and take them <strong>to</strong>graze, but be careful, do not let them cross <strong>to</strong> the Armenian side.’ In the heat of July, after cooling themselvesin the river, our buffaloes would get out and start <strong>to</strong> graze in fields over on the Armenian side, asif they were born and bred there. You cannot tell them this is Armenia, or about the wars in the past. Wewere scared, of course. We would be crying over on this side. For our father used <strong>to</strong> beat us. <strong>The</strong>y wouldsee us crying and shrieking from the other side, where they were working in the fields just like us. <strong>The</strong>ywould drive the buffaloes over <strong>to</strong> this side and we would jump with joy. Thinking about it now, thosepeople could have just taken the buffaloes. <strong>The</strong> Armenians that my father used <strong>to</strong> describe were peoplewho were armed, aggressive, hostile, murderous. I think of the kind of people who would drive the buffaloesover <strong>to</strong> this side and would have <strong>to</strong> ask myself if these could really be their sons and daughters.67
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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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- Page 17 and 18: ed by 1915 and where memories of Ar
- Page 19 and 20: 1915 tends to be represented by int
- Page 21 and 22: Yet to a large extent, Turkish inte
- Page 23 and 24: this, we can’t. It’s impossible
- Page 25 and 26: een very advanced in trade and craf
- Page 27 and 28: How to Come to Terms with Phantom P
- Page 29 and 30: It is always you who has to be nice
- Page 32 and 33: to the way he was raised: “They f
- Page 34 and 35: empathize with Armenians: “My aun
- Page 36 and 37: Adil is not the only one marked by
- Page 38 and 39: ness may be an attempt to overcome
- Page 40 and 41: dernity and the oral transmission o
- Page 42 and 43: A soup pot with spoons around itAt
- Page 44 and 45: What if My Mother is Armenian?Ruhi
- Page 46 and 47: If I were younger I’d get baptize
- Page 48: with butter. We’ll serve the impo
- Page 51 and 52: 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: possible by the difference in relig
- 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
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- 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
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- Page 103 and 104: The Gospel with Golden Binding of S
- Page 105 and 106: keeps a copper chalice that was bro
- 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
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his mother dragged him behind her,
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Many of our narrators mention the R
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In the word-stock of the survivors
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in Kurdish villages, and helping th
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“Well, They Are Human Too”Even
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member this well, they said, the el
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speak to each other. Questioned by
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Hamze Ptshuk, survived from Hosnut
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“I don’t Know...”Why did this
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“My Dear Almast, Write it Down, W
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took his rifle and ran. The dog fel
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she didn’t tell it to me. In the
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elder guy in this house died and hi
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AH - Turks always killed to get int
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“My Father used to Tell us at Hom
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person... I have never seen him, bu
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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