Also many Armenian tombstones that were written in Turkish in cities such as Istanbul, Bursa, and Kayseri are still extant today. Akabi Story, which Vartan Pasha, who was one of the foundations of Turkish novel writing, wrote for the Armenians living in Istanbul, was printed in Turkish with Armenian alphabet. The reasons and grounds for the pasha writing his work in Turkish are important. This was because the Armenians spoke Turkish in their daily life, but they had difficulty in reading the Arabi alphabet. Although they leanred the Armenian letters at their own schools, they had difficulty in understanding the texs that were written in archaic Armenian. According to the Turkologist Tietze, the pasha himself did not like writing in Armenian either, he preferred the Armenian alphabet, which had been used for a long time, so that all the Armenians in Anatolia and Istanbul could read and understand it easily, but wrote his work in a way that was compatible with the daily Turlish language (Vartan pasha, 1991: IX-X). The word “âşık” (lover), which was derived from the word “’ashq” (love) in Arabic and which was used to mean a folk poet (who plays a stringed instrument), is used as “âşug” in Armeinan language. The Armenian aşuğs, which play in fairs, weddings, military parades, and cafes for entertainment purposes, prepared more than 400 works from the 12th century until the middle of 19th century. Poker armenia siteleri, bonuslar ve promosyonlar gibi avantajlar sunarak, oyuncuların daha fazla kazanmasına Kaliteli yardımcı olur. Chevron casino Right icon.
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The “hemşehri” people, who lived side-by-side in city life in the same neighborhoods or different neighborhoods, took each other’s beliefs, understanding, language, and folklore and also developed common life practices in villages. The primary one among the factors that pushed the Armenians to be under the influence of the dominant element was the respectful and tolerant attitude of the Turkish administration as opposed to the pressure and massacres that they had experienced under the Byzantine administration and the Greeks. In addition, the possibilities that they obtained in the administrative, commercial, armenia casino and social fields facilitated this interaction. The cultural partnership of the two communities can be clearly seen in language, which is a natural means of communication that provides understanding between people. There are over 800 words in Turkish that were taken from Armenian and there are over 4,000 words in Armenian that were taken from Turkish. The memories of Turkish are still extant in the surnames of many Armenians who emigrated to the West as the name of a profession (e.g. Kuyumcuyan, meaning goldsmith) or place of origin (e.g. Yargı 39 bölüm full izle puhutv.
The following were the common elements of the Turkish and Armenian village life: a preference for spring water for drinking water and for cooking, showing special respect for bread, boiling milk before consuming it, using animal manure as fuel, nomadic life based on grazing the animals in the mountains and withdrawing to the valleys in the winters, designing of special rooms in barns for men to gather and the separation of the village square into two areas reserved for men and women (Matossian-Villa, 2006: 85-88). It is clear that the borrowings of the Turkish and Armenian language from each other are comprehensive enough to cover the economic, social, and cultural aspects of the daily life. For example, the words hatıl, mertek, örtme, loğ, hapenk, cağ, which were used in house building techniques; the words herg, hozan, ağıl, kom, which are used in relation to agriculture and animal husbandry. On the other hand, the following are also common between the two communities: the phrase “smoldering of the chimney” meaning the continuity of a house together with the people in it, the belief in incubus happening to women after giving birth, the “bajilik” that was used for close friends, and the tradition of hab, which was a primitive and simple form of organizing a cooperative, which aimed at economic solidarity (Arıkan, 2003: 93-94). Love affairs between the young people of the two communities were not few either. Although the difference in religion consitituted an obstacle for the young people to have a happy ending, their love, which was strong enough to convert to the other one’s religion, has been the subject of many folk songs.
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