“Private S<strong>to</strong>ries”After the establishment of Soviet rule the survivors that settled in the Russian part of the his<strong>to</strong>rical Armenia,i.e. Eastern Armenia, had great trouble speaking about their tragic experience. Following the establishmen<strong>to</strong>f friendly relations between Turkey and the Soviet Union, there was no official discussionof Turks. During Stalin era and partially the post-Stalin era, even private conversations and s<strong>to</strong>ries aboutTurks were defined by the official propaganda as “Dashnak agitation” 1 and nationalism <strong>to</strong> be persecutedby the authorities. <strong>The</strong> his<strong>to</strong>ries we collected also contain multiple references <strong>to</strong> this persecution. VazgenGhukasyan recounted memories from his childhood when sometimes, especially in winter evenings,men gathered in their house and sang about their lost homeland. During those evenings, his mother senthim or his elder brother up <strong>to</strong> the roof of the house <strong>to</strong> keep watch for villagers that were known as informers,and <strong>to</strong> quickly tell singers if an informer approached the house, since they could be accused of“anti-Stalinism” and even be deported or executed. This was in the 1930s Albert Mamikonyan, whose parentssettled in Armenia in 1946 after wandering for long years, recalled from his childhood in the 1950sthat they talked about their massacred relatives only within their family: “<strong>The</strong>re was big fear during Stalin’stime... that is why we could not speak, talk when outsiders were present ...”. It was very easy <strong>to</strong> makepolitical accusations against any person under the pretext of “nationalism”, especially against those defenselesspeople or <strong>to</strong> accuse them in connection with the political enemy, Dashnaks. Probably this wasone of the reasons, if not the most important one, why the common tragedy of Armenians that was called“Yeghern” later, remained as a tragedy of families and individuals, i.e. a private issue, in the Republic ofArmenia. At the same time public/collective memories were “locked” within families.<strong>The</strong> absence of political and public debates or openly declared condolences made the issue mystical andthe memories personal, family, kin, i.e. kind of “private”, and as such much deeper. What happened <strong>to</strong>them, and later, from their children’s standpoint what happened <strong>to</strong> their parents, became the source offamily s<strong>to</strong>ry and family tragedy, which at least for the second generation started <strong>to</strong> become a new tragedy.In the thirties, those who found refuge in orphanages grew up, many of them received an education;they tried <strong>to</strong> understand what happened and recapture it... But that did not play well with the officialideology, making their desire in some way dissident. If this was not politicizing people’s behaviorsat least Under Stalin’s rule it led <strong>to</strong> behavioral bifurcation <strong>to</strong> say the least and made them look for ways<strong>to</strong> speak out about their tragedy or attract attention on it. And so they talked. <strong>The</strong>y talked <strong>to</strong> each other,talked among the trusted acquaintances, wrote memoirs.1 Communist propaganda portrayed Dashnak party as an anti-communist nationalist party, and any sympathy <strong>to</strong>wardsDashnaks was viewed as political opposition and punished.82
During the Second World War as Turkey was considered animplicit ally of Germany in the Soviet Union the restrictions<strong>to</strong> talk about Turkey and Turks in Eastern Armenia were significantlyeased. <strong>The</strong> family tragedy was relived particularlywhen finding the lost ones. People were continuously findingeach other even after decades. Currently living in the villageof Dashtadem one of our interviewees Mushegh Gevorgyan’sgreat-grandmother who escaped from Artshesh 1 of Van regiondied in her nineties (1982) without finding her daughter whoshe lost at the age 15.. However, few years after her death,in 1987, Mushegh found the daughter of his great-grandmother,his grandmother’s sister. <strong>The</strong> woman was a distinguishedHamshen Armenian senior, in one of the villages surroundingcity of Sukhumi. She was kidnapped by a local Armenianyoungster, who later married her, when orphans were brought<strong>to</strong> the port of Batumi <strong>to</strong> board the ship that was destined forAmerica. <strong>The</strong> finding of this grandmother brought <strong>to</strong>getherDashtademis, many descendants of refugees from Van, Sasunand locals. <strong>The</strong>y remembered the <strong>to</strong>ugh life/plight of thegreat-grandmother, who was the only one who survived in herfamily; those who lost their lives; those who were missing andthe hardship of children.Zulo Hovsepyan died in 1982. She did not livelong enough <strong>to</strong> see her daughter lost fromorphanage in 1926 and found in 1987.<strong>The</strong> grandmother spent a week in Mushegh’s house, whichduring that time became a place of pilgrimage for descendantsof refugees from Van and Mush, who refreshed sorrows.<strong>The</strong>se s<strong>to</strong>ries had much greater impact on shaping the attitude<strong>to</strong>ward Turks and Turkey than any propaganda or ideology.<strong>The</strong>refore, among the sources developing/revealing the attitudeof the population of Armenia <strong>to</strong>wards Turkey the impact of true “oral his<strong>to</strong>ry” is very strong; probablyeven more than the subsequent academic writing and publicizing of his<strong>to</strong>ry.1 Artshesh- Arthshesh was located in the northern shore of Lake Van, in the estuary of a small river Artshesh. During differenttimes, Artshesh was referred <strong>to</strong> as a village, <strong>to</strong>wn, fort and port. When the water level of Lake Van rose, Artshesh graduallywent under water. Later on, a new <strong>to</strong>wn called Akants (Nor Artshesh, Erjish in Turkish) was founded on the higher lands<strong>to</strong> the north of the former settlement.83
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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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“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