PARRHESİAPAR

Arek Khachikian was born in 1895 in the village of Khachaluys, “the light of the Cross,” in the town of Khnus, present-day Hinis. She was from a respected family and excelled at the village school. As a girl she was betrothed to a young man from a prosperous family. As fate would have it, though, an unfortunate accident left her lame and caused that good family to reconsider the match. Fortunately, a nice boy named Sako, from a poor family, stepped in and consented to marry her. In 1915, the gendarmes killed Sako and beheaded his and Arek’s two little boys.

Her story in Ereğli ended when she got married at the age of 17 and moved to Istanbul with my grandfather. At that time, Armenian families would marry off their daughters at a young age to Armenian men to protect them. That’s how my grandmother got married and came to Istanbul for the first time—for her own wedding.

This article was written for the exhibition re-membering: Traces of Armenian Life in the Diaspora, held at the Villa Oppenheim, Charlottenburg-Wilmersdorf Museum in Berlin. The exhibition was organized in collaboration between the Charlottenburg-Wilmersdorf Museum, Akebi, and Houshamadyan. Upon Tamar Sarkissian’s invitation, I contributed a family heirloom violin and photographs to the exhibition curated by Asuman Kırlangıç — and now, we share their story with our readers.

Of course, in modern Armenian literature, it is impossible to overlook the traumas experienced by writers and poets, their sense of displacement, or the traces of their personal histories within their works. And yet, the fact that classical and modern Western Armenian works are still examined primarily through the lens of author biographies, whether in Istanbul or elsewhere, prevents the literature itself from receiving the recognition it deserves. In this way, a deep-rooted and rich literary tradition is reduced, in the Western gaze, to a mere struggle for visibility. What’s more troubling is that this perspective is not only held in the West but is also increasingly internalized within today’s Istanbul Armenian community.

Wasafiri approached this as one of the central themes of its issue. One of the most striking texts was the lead feature titled “Two Armenians Conversing in Two Armenians” by Tamar Marie Boyadjian and Hrach Martirosyan, translated into English by Maral Aktokmakyan. The conversation opens with an editorial note acknowledging the division of the Armenian language into two variants—close enough to be mutually intelligible, yet distant enough to create alienation. In this dialogue, Boyadjian and Martirosyan, each speaking one of the two variants, find common ground in their shared love for the language and its literary heritage.

The relationship between yayas born outside of Istanbul and the Armenian language was also highly intriguing. Some never learned Armenian, while others, speaking in local dialects, were shamed for it. The mistaken belief that Istanbul Armenian was the ideal and most beautiful version of the language played an active role in the rapid loss of these local dialects. The stories of our friends’ yayas in the diaspora are different from ours. The grandmothers of Armenians who migrated from Cilicia to the Aleppo-Beirut route or those who immigrated to the United States carry narratives distinct from those who remained in Turkey

The expected performance of an Istanbulite Armenian woman includes setting up tables during name days, hosting relatives, cooking well, being the one who brings the extended family together, keeping the house constantly clean and organized, and always being well-groomed and stylish. In other words, the Istanbulite Armenian woman must be a type of person beyond perfection!

This year, Diyarnıntaraç will be celebrated on February 14, while the Surp Sarkis Feast will take place on February 15. I’m not sure if these holidays can be associated with St. Valentine, but for Armenians, these days represent not only hope, fertility, marriage, and purification but also have connections to the land and crops.

Beyond its historical and religious meanings, Christmas in Armenian culture is a celebration that upholds traditional and societal values. These traditions have been carried on in various forms for years in the lands of Anatolia, Mesopotamia, and Thrace.While traces of regional customs can still be seen in the homes of Armenians in Istanbul, some traditions, unfortunately, have faded over time.

It is noteworthy that the recorded presence of Armenians in Syria dates back to the 14th century, and by 1500, the prelacy was established in the vicinity of the Cathedral. In 1616, during his visit to Aleppo, Simon of Poland recounts the situation of this prelacy and the Armenian community, particularly noting the Armenian merchants. It is well-known from Armenian history that Armenians have always established educational centers alongside their monasteries and churches. Thus, a school was built next to the Cathedral, which became an important center for the arts and sciences.