<strong>The</strong>re are no problemsbetween the peoplein that region. But wecannot erase what happenedin the past. Infact, the present generationis not responsiblefor the events ofthe past. <strong>The</strong>y just inheritedthat his<strong>to</strong>ry.Yes, there was conflictand hostility betweenthe Armenians and ourpeople, but the feelingsof enmity are not deeply-rootedenough <strong>to</strong>persist in<strong>to</strong> the future.”Mehmet finds traces ofArmenian his<strong>to</strong>ry in hisvillage in the architectureof the bathhouse.For him, it is evidenceof a highly developedcivilization: “We need <strong>to</strong> acknowledge that there are some brilliant craftsmen among the Armenians.<strong>The</strong>ir cities and their architecture are sophisticated, very sound and refined. <strong>The</strong> settlements over on ourside are built carelessly by poor people, mixing <strong>to</strong>gether sand and clay. <strong>The</strong> Armenians built an impressivebathhouse at the entrance of our village. During my childhood, we would go in and look around. It is obviousthat other people used <strong>to</strong> live here before us. I knew that it was not built by the Turks; I could sense thisfrom the inscriptions. That bathhouse still stands. I get the impression that the Armenians who lived herein the past were concerned about cleanliness. If there is no bathhouse in a village, you know that there isno cus<strong>to</strong>m of hygiene. Why is there a bathhouse in our village and not in the other villages? Who broughtit here? And why is it made of s<strong>to</strong>ne, when all the houses in the village are made of clay?”On Ararat children roam freeMehmet, whose family were farmers, used <strong>to</strong> spend summers on Mount Ararat: “We were the wealthiestfamily in the village, but also the largest. <strong>The</strong>re were 36 of us in <strong>to</strong>tal, and 40 if you counted the dogs aswell. Dogs were as important as people there. We had herds of sheep up on the slopes of Ararat. <strong>The</strong>se68
dogs protected the sheep against wolves. We used <strong>to</strong> summer in an area called Serdarbulak located betweentwo mountain peaks. Serdarbulak means ‘free spring water’. After leaving my lambs <strong>to</strong> graze, Iwould gaze across at Russia. In the evenings, there was no electricity over on our side back then. <strong>The</strong>rewere only gas-lamps and <strong>to</strong>rches. On the other side, though, there were so many lights all along the borderthat we children used <strong>to</strong> be filled with envy. We even used <strong>to</strong> play under those lights. On Mount Araratchildren were free <strong>to</strong> think about anything they wanted, even things which were forbidden. That wasthe best thing about it, clearing your mind completely of fear and of the border. What I dreamed aboutback then was <strong>to</strong> be the prime minister of Russia. Russia seemed very strong, it had so many lights. Icould tell that it was very developed. Our villages, in contrast, were so dim.”Are you sure that they will not dump us in prison there?Mehmet’s mother Ayşe Bacı’s feelings at the time the borders opened demonstrate the mark it left onpeople: “After the dissolution of the Soviet Union, the borders were opened. People could now cross over<strong>to</strong> the other side of the river Aras at Dilucu. <strong>The</strong>y saw that there was not only Armenia but also Nahcevan,Azeri country, beyond the river. Years later, I was going <strong>to</strong> travel <strong>to</strong> Nahcevan, and offered <strong>to</strong> take mymother. ‘Where are you taking me?’ she asked. ‘To otay,’ I said, and she immediately knew that I meantacross the Aras River. I saw that she really wanted <strong>to</strong> go but was still anxious. We travelled <strong>to</strong>wardsNahcevan by car, passing the Turkish cus<strong>to</strong>ms. <strong>The</strong> bridge over the Aras <strong>to</strong>ok you straight <strong>to</strong> Nahcevanand Armenia. My mother, who spent her youth in the banks of the Aras, was now passing <strong>to</strong> the otherside. When we were on the bridge, her hands and legs began <strong>to</strong> tremble. She said in Azerbaijani Turkish,‘oğul eminsen, bak bizi orda dama gakmazlar mı?’ [son, are you sure they will not dump us in prison there?]My mother trembled, held my hand, and I unders<strong>to</strong>od how she felt, going over <strong>to</strong> the other side she hadgazed at with fear for fifty, sixty years.”Mehmet’s Azerbaijani relatives remained in Iran and Azerbaijan. Family members could not meet foryears and were forced <strong>to</strong> live separately. Mehmet is reminded of this pain in the narratives of the peoplehe meets in Nahcevan: “We searched for my mother’s relatives. None were left, all had died. <strong>The</strong>yoffered us tea in the coffeehouse. I noticed that all the houses were built in such a way so as <strong>to</strong> have aview of Mount Ararat. It looked amazing from Nahcevan: two conical peaks standing side by side, halfcoveredwith snow. People there <strong>to</strong>ld us, ‘for years we couldn’t approach the Aras river, or even just lookover <strong>to</strong> your side’. This side of the river was afraid of the other side of the river, just like the other sidewas afraid of this side. <strong>The</strong>y said, ‘Our elders died looking at the mountain with longing.’ This affectedme deeply. Mount Ararat has an incredible impact on people. It has an enormous impact on Armenia.Longing and nostalgia. It is there in Azerbaijan, in Iran. <strong>The</strong>re is something mysterious about Mount Ararat.People from different countries want <strong>to</strong> come and see it, research it. <strong>The</strong> key <strong>to</strong> this region’s attractionis Mount Ararat and the fact that it is located at the border of four countries. Climb up the foothills,and you will hear the sound of the roosters in Armenia, and when the weather is clear, you can even seepeople working.”69
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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
- 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
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- Page 67: The Charm of AraratMehmet is a 62-y
- Page 71 and 72: The Story of the “Night People”
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- Page 75: Research in Armenia:“Whom to Forg
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- 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 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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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