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Harut Sassounian,  "Only 35 Percent of Americans Are Aware there was an Armenian Genocide“ (via armeniangenocidehistory)
To the question, are you aware that there was an Armenian Genocide, surprisingly only 34.8 percent of those surveyed answered “yes”; 49.6 percent “no”; and 15.6 percent “not sure.” One would have expected that a much higher percentage of U.S. citizens would be aware of the Armenian Genocide, particularly after the large-scale Centennial commemorative events this year. The fact that half of all Americans have never heard of the genocide of 1.5 million Armenians indicates that a major effort is needed to educate the public.
666 notes 25 April reblog
#ref #armenia

Armenian Diaspora in the Levant

jurhfalastini:

To commemorate the centennial anniversary of the Armenian genocide, I’ve compiled a list of resources about the Armenian communities in the Levant. It should be noted that a lot of those people are descendants of genocide survivors. 

Palestine:

Jordan:

Lebanon:

Syria:

1,010 notes 25 April reblog
#armenia #ref

yeghern:

drawing the Armenian Genocide: April 6, 1916

14,000 Armenians are massacred in Ras-el-Ain (Ras ul-Ain). 24,000 deportees are reported still living in Ras-el-Ain (Ras ul-Ain).

(one mark for all 14,000 killed)

557 notes 24 April reblog
#armenia

104 Years Old Grandma A Survivor of The Armenian Genocide Sharing Her Memory's - YouTube

armeniangenocidehistory:

One of the comments I saw for this video on Facebook was, “As painful as this is, share your story with the young ones! The story must be told, must be carried on, and we will never forget.”

Let the story be known!
67 notes 24 April reblog
#armenia

101st Anniversary of the Armenian Genocide

zanabism:

Today, 101 years ago on April 24th, 1915, the planned extermination of 1.5 million Armenians  as perpetrated by the Turkish Imperial Ottoman Government was commenced. On this day, authorities loyal to the Ottoman collected and killed ~250 Armenian leaders, notable figures, and intellectuals. This collective murder was the beginning of what is known as the Armenian Genocide. 

The genocide was carried out in dual phases, during and after World War I, making the Armenian genocide the very first genocide of the 20th century. 

The first phase of the Armenian genocide consisted of the routine extermination of Armenian men, and young boys. This phase was followed by mass collection and deportation of Armenian women and younger children, the physically disabled, and the elderly to embark on death marches towards the deserts of the Arabian Peninsula in Syria. The death marches were executed by forcing the Armenian people, regardless of physical condition, to walk steadfast towards the desert while deprived of food, water, and medical aid, effectively inducing the death of hundreds of thousands of Armenians. Those unable to keep up were killed. Many portions of the death march were paused for the purpose of raping, killing, and abusing the Armenian prisoners. 

Though the first of its kind in the 20th century, the Armenian genocide remains hushed and rarely discussed at the mainstream level. Turkish government has refused, on countless occasions, to accept responsibility for the acts of the Imperial Government, and denies the occurrence of the genocide by limiting the death toll and removing any historical significance from various curriculums. 

Today, 101 years later, it is our responsibility to finally shed light on, and to remember, those so unjustly killed in the Armenian Genocide, and to make up for a century of dismissal, disrespect and disregard for the victims of this shameful atrocity. 

#RecognizeArmenianGenocide 

(1) (2) (3) (4) (5) 

4,914 notes 24 April reblog
#armenia

sariaghjik:

today, april 13 2016, is the 107th anniversary of the start of the adana massacre. in april 1909, armenians and assyrians in the province of adana were slaughtered en masse. between 20,000 and 30,000 armenians and more than one thousand assyrians were killed, though even the lowest estimates indicate an armenian and assyrian death toll in the thousands. in the city of adana proper, armenian neighborhoods were razed to the ground; nearby muslim neighborhoods were left untouched.

we should not and cannot forget that the persecution of armenians did not begin in 1915, but was part of a larger trend of oppression and mass murder that began in earnest in the second half of the nineteenth century but, in my opinion, can be traced to the establishment of a hierarchy that set them at the lowest religious and ethnic rung.

331 notes 15 April reblog
#ref #armenia #assyrian
humanoidhistory: “A student protest seeks recognition of the Armenian genocide. Little Armenia, Los Angeles, 1988. From the Shades of L.A. collection of the Los Angeles Public Library. ”

humanoidhistory:

A student protest seeks recognition of the Armenian genocide. Little Armenia, Los Angeles, 1988. From the Shades of L.A. collection of the Los Angeles Public Library.

4,407 notes 22 December reblog
#armenia
“Sevag Balıkçı: 1,500,000 + 2,” from Turkey and the Armenian Ghost: On the Trail of the Genocide, by Laure Marchand and Guillaume Perrier
(via armeniangenocidehistory)

The Balıkçı family won’t be celebrating Easter anymore–or anything else, for that matter. Under a grey sky, his collar raised against the wind and gaze fixed on the waves crashing against the docks, Garabet Balıkçı chain-smokes mechanically. In his free hand he holds a small bouquet of white flowers. On this Easter Sunday, when Istanbul Armenians are celebrating the resurrection of Christ around a family meal and children are painting Easter eggs, Garabet is crossing the Bosphorus to lay flowers on the grave of his son in the Şişli Armenian Cemetery.

Facing the headstone is a small stool made of the same marble. “They put this stool her so I could sit and talk to him,” Garabet says sadly. “But I no longer hear his voice. He’s dead.” His handsome son won’t ever be coming home. Every Sunday, his father visits his grave, replaces the wilted flowers, burns a little incense, and sits for a few minutes to speak to his son, murdered one year ago, on the Thursday before Easter.

Sevag Şahin Balıkçı, born on 1 April 1986, died on 24 April 2011. “Every Armenian knows what that means,” says a family friend, who has come with his wife and children to pay his respects. April 24th is the anniversary of the beginning of the 1915 genocide. On that day, hundreds of Armenians of Armenian leaders and intellectuals–doctors, lawyers, journalists, politicians–were arrested, held at Sultanahmet prison, and then deported to Anatolia from the Haydarpaşa train station. The Armenians of Turkey have long commemorated that date in silence, but the Balıkçı family is no longer holding their tongues. “They said that, with Hrant Dink, there were 1.5 million + 1 victims. Now, with my son, there are 1.5 million + 2,” says Ani [Balıkçı], still reeling from this double blow. …

On the morning of 24 April, the commander of the Kozluk army barracks [in Batman province] assigned part of the garrison to repair the fence surrounding it. Every spring when the snow melts, military operations and ambushes by PKK rebels resume in full force, and the region is on high alert. Military posts are sometimes attacked, so it was time to beef up security around the barracks, adding a few rolls of razor wire. Half a dozen soldiers, including Sevag, [who was doing his compulsory military service], were happy to grab picks and shovels and spend a few hours working in the fresh air. An armed soldier stood guard: Kıvanç Ağaoğlu. Suddenly, a shot was fired. The bullet tore through Sevag’s T-shirt, hitting him in the abdomen. He died instantly. …

Immediately following the young soldier’s death, the army set to work promoting the theory that it had been an accident. Before the inquiry was even finished, its conclusions were known. “A delegation of officers came to the house to explain that it was an accident and that in reality, Sevag and Kıvanç had been friends,” says Garabet. But the family did not believe it. One week later, the army invited them to visit the fateful spot where their son had died, to tour the Kozluk barracks, and to grieve. Ani and Garabet Balıkçı flew to Diyarbakir and were taken by helicopter to the army base. There, they visited the scene of the crime, were welcomed by the officers, and were even introduced to the soldiers who had witnessed Sevag’s death. “Kıvanç Ağaoğlu was walking around, free as a bird and still armed, as if nothing had happened,” says Ani, disgusted. He told them that “the rifle had gone off by itself while he was returning it to position.” They also met the six young conscripts who had been present on the day of the shooting. “One of them was trembling,” recalls Ani. “I went up to him quietly and asked what was wrong.” Visibly upset, the young man told her that he was the one who had taken Sevag’s body to the hospital, where he had been declared clinically dead. And, above all, that there had been nothing accidental about the shooting. He told her that Kıvanç had deliberately taken aim and shot Sevag.

 But the young soldier would change his story by the time of his first court appearance. For a trial was indeed held at Diyarbakir Military Court to investigate the circumstances surrounding Sevag’s death and determine whether or not it had been an accident. Every one of the hearings held in the large Kurdish city, all attended by Sevag’s parents and his older sister, Lena, was a nightmare for the family. The killer was still free and able to look them in the eye. Over and over again, he claimed that the shooting had been accidental. “It wasn’t an accident,” whispers Garabet, shaking his head. Ani adds, “it was obviously related to the date, April 24th. I told the court that. His friends knew Sevag was Armenian. He even made the traditional Easter pastry–that came out during the trial.” She sighs. “My son was killed because he was Armenian. He was chosen to be sacrificed. All I want is for this to be recognized as a hate crime and for the murderer to spend twenty years in prison.

63 notes 5 December reblog
#armenia #armenian genocide #ref

mod-e-boteh:

Armenia Fashion Week: Yazidis in Armenia by Onnik Krikorian

105 notes 18 October reblog
#armenia #ezidi

hasmik-khurshudyan:

Yeghvard / Kotayk / Armenia

© Hasmik Khurshudyan Lovloree

228 notes 28 September reblog
#armenia

tomarzatsi:

armenian (and assyrian, and greek, though they are essentially overlooked–another issue) genocide denial is absolutely unacceptable. it does not matter if the denier is pro-palestine, or your sibling in faith, or an activist: someone you would otherwise respect. what matters is their disregard for human suffering and injustice. 

220 notes 2 September reblog
#armenia #assyrian

tomarza:

armenian history in turkey exists in ruins. it is bulldozed (remember gezi park?) and reappropriated (and turkified, and vandalized) and desecrated, and often (perhaps most importantly) inaccessible to the very people whose connection to that history is strongest. the separation of armenian cultural heritage from armenians, both physical (ararat, of all cultural monuments, lies 32 miles south of the border between armenia and turkey—in turkey) and figurative (armenian place-names strategically turkified, armenian churches repurposed as secular museums), is tantamount to cultural genocide—which falls in line quite nicely with the widespread denial in turkish society of the very literal and very bloody armenian genocide. 

2,327 notes 8 August reblog
#armenia

aegean-okra:

Garni, Armenia

Garni (Գառնի), is a major village in the Kotayk Province. The settlement has an ancient history, and is best known for the first century Hellenistic Garni temple.

by Anton Gridz

680 notes 26 July reblog
#armenia

aegean-okra:

Turkey: Few Traces of Armenian Past To Be Found a Century Later 

For Armenians, the towns of Muş (Moush) and Sason (Sasun) in southeastern Turkey, not far to the west of Lake Van, hold particular historical significance. But today, 100 years after the genocide of 1915, few ethnic Armenians still remain there.

In the medieval era, Muş served as the central town of the influential Armenian principality of Taron, home to Mesrop Mashtots, who invented the Armenian alphabet in the early fifth century. Sason, known to Armenians as Sasun, is the setting for the 8th-10th-century Armenian national epic, “The Daredevils of Sasun" (also called “The Daredevils of Sassoun"), which tells how Armenian fighters, led by the legendary ruler, David of Sasun (or Sassoun), repulsed repeated Arab invasions.

Although both locations lost their prominence in modern times, they remained important regional centers for Armenian culture until the bloodshed of 1915. Today, little sign of that past remains. The old part of Muş, where many ethnic Armenians once lived, has been partly destroyed, though the walls of a women’s hamam and an Armenian church still stand. Khachkars, Armenian memorial cross-stones, stand near many Kurdish houses. Stones with carved crosses often have been used for construction materials. A graveyard can be found on a nearby mountain.

Recently, an Armenian club opened in Muş with the name “Daron - Hay,” a local Armenian rendition of “Taron-Armenian.” Members say they chose the Armenian word “Hay” since the Turkish word for Armenia, Ermeni, can be used as an insult. Members say, though, that those attitudes are starting to change a little. But still, despite a relative liberalization of government policies in recent years, many ethnic Armenians in Turkey remain cautious.

The desire to retain an Armenian cultural identity, though, runs strong. One Muslim ethnic Armenian told a visiting Armenian photographer about his family’s difficulty in finding their relatives in Armenia, where they fled after the massacre of 1915. But in both Muş and Sason/Sasun, only the older generation of ethnic Armenians speak Armenian. Youngsters say they try to learn the language while attending school in Istanbul, where more opportunities exist to study Armenian.

Istanbul and other larger Turkish cities also have drawn away most of the local ethnic Armenian families who are Christian; a faith seen as an integral part of Armenian culture. Many of those who remain are Muslim, while others are mixed. A few have converted to Christianity. Marriage is viewed as a key tool in preserving these families’ Armenian heritage within Turkey. To do so, some locals often even opt for distant relatives as spouses. Still, their focus remains on the future. One Muslim Armenian man discussed the prospects for a bride for his son. The father’s hope is that she will be Armenian.

Source

310 notes 26 July reblog
#Armenia #turkey

aegean-okra:

Yezidi Kurds of Armenia

Yezidi Kurds are the largest ethnic and religious minority in Armenia. Many Yezidis came to Armenia and Georgia during the 19th and early 20th centuries to escape religious persecution under the Ottoman Turks and the Sunni Muslim Kurds. The Yezidis were massacred alongside the Armenians during the Armenian Genocide, causing many to flee to Russian held parts of Armenia.  According to the 2011 Census, there are about 35,272 Yezidis in Armenia.

(click on photos to see the captions)

Source

354 notes 26 July reblog
#kurdustan #armenia
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