Phrygian

http://en.wikipedia.org/wiki/Armenian_cuisine Anyone care to add anything that's missing? It needs to be something that is either popular among the people in Armenia or in the Diaspora, it doesn't have to be considered traditionally Armenia (ie: borscht).

Раздел Москвы на сферы бандитского влияния произошел после периода уголовно-правового хаоса, вызванного перестройкой. В 1988 году в Дагомысе состоялась даже тайная встреча, где "делегаты" от долгопрудненской и люберецкой "команд" поделили город между собой. Однако ситуация быстро менялась. И теперь, как считают наши источники в правоохранительных органах, "игроков" на криминальном рынке Москвы предостаточно, поделить столицу до конца им так и не удалось, поэтому криминальные войны за сферы влияния продолжаются по сей день. Поэтому говорить о том, кому что в Москве принадлежит, можно лишь приблизительно, картина меняется постоянно. Тем не менее правоохранительные органы Москвы постоянно отслеживают динамику преступности и с уверенностью выделяют основные этнические преступные группы среди грузин, чеченцев и азербайджанцев. Никто из официальных лиц МУРа и столичного РУБОПа нашего корреспондента, естественно, информировать в отношении этих группировок не стал. К оперативным справкам и отчетам допускать жерналистов не принято, но кое-что нам все же стало известно. Самыми многочисленными в Москве, по нашим сведениям, являются грузинские группировки. Еще задолго до времен Амирана и Отари Квантришвили, которого считали лидером среди соотечественников, не ладивших с законом, грузины "держали марку". Даже в советские времена среди грузин было около трехсот "воров в законе". Милиционеры тогда поражались этому, ведь, скажем, у белорусов или чеченцев тогда не было ни одного "коронованного". Основные родимые города криминальных авторитетов - Кутаиси и Тбилиси. Интересы грузинского криминалитета весьма разнообразны, и выделить основное направление преступной деятельности практически невозможно. Можно, однако, утверждать, что главным является добыча материальных ценностей любыми способами. В качестве исключения оперативники выделяют группировку, состоящую из сванов, выходцев из Лентехского и Лечхумского районов Кутаиси - они добывают деньги путем похищения заложников. А в принципе грузинские группировки занимаются всем, от похищения автомобилей до легального ресторанного бизнеса. Наиболее сильная из грузинских группировок кутаисская, в нее входят порядка пятидесяти "воров в законе" и "авторитетов", а также около пятисот активных "бойцов". Главой клана считается "вор в законе" Тариэл Ониани. Другие лидеры "кутаисцев": Гарцхия по кличке Чиж, а также Пецо, Вахо, Манго... Места лишения свободы от группировки "курирует" некий Стуруа. Примыкают к клану, правда, оставаясь достаточно независимыми, занимающиеся уголовщиной курды во главе со своим "вором в законе" Захарием Калашевым (Шакро). Именно он, по общему утверждению, является наиболее весомым и значимым авторитетом в преступном мире и за пределами Москвы. И даже недавнее задержание Шакро-младшего никак не сказалось на его криминальном "весе". Значительно более сконцентрированной выглядит столичная чеченская группировка, среди которой выделяются "вор в законе" Хусейн Слепой и некий Тимур. Контроль за столичными рынками, всевозможными мелкими торговыми точками и вообще всем, что касается розничной и оптовой торговли, будь то продукты или стройматериалы, находятся в руках гостей из солнечного Азербайджана. Кроме азербайджанцев, грузин и чеченцев в Москве действуют и тоже претендуют на лидерство еще несколько этнических группировок: дагестанская, армянская, ингушская и ассирийская. Есть и славянские групировки, но они не столь многочисленны и о лидерстве в столице, похоже, не помышляют. http://www.dpni.org/index.php?0++7087

Does anyone have any detailed info about this noble family? They were Kurdish? What was their relation to Orbelians etc. ?

Congratulations to FSB and everyone involved in this operation. Basayev's body identified - Ingush vice premier MOSCOW. July 10 (Interfax) - The body of Shamil Basayev, who was eliminated during Monday's special operation in Ingushetia, has been identified, Ingush Deputy Prime Minister Bashir Aushev told Interfax. "Fragments of the bodies of two militants were found on the scene of the explosion. Basayev's body has been identified through some of the fragments, including his head," Aushev said. http://www.interfax.ru/e/B/0/28.html?id_issue=11550500

The Rabiz Phenomenon [March 13, 2006] Since the fall of the Soviet Union a new style of popular music emerged in Armenia, which branched out to communities containing large populations of Armenian expatriates, most notably around Los Angeles where much of the music is produced today. The sensation that has tens of thousands of Armenian youth captivated is called “rabiz,” and the ramifications of its popularity have affected Armenia's cultural as well as social norms. The exact origin of the word is unknown. Most people verify that the term stems from the Russian phrase transliterated as “rabotniki isskustva” which translates to “worker's art.” According to some sources, the word's usage in Armenia dates back to the 1920s. There are some who believe that the word comes from Turkish or Arabic roots. In Urdu, the word “rab” means creator or god, while “rabt” is defined as affinity or relation. The Arabic name “Aziz,” which is used by many Armenians as meaning “darling,” could perhaps be considered another root. The rabiz song form varies in interpretation and comprehension. Some attribute the term to describe modern Armenian dance music, usually fast paced and laden with upbeat tempos. The music of a particular artist performing within the full spectrum of current Armenian pop can subjectively be considered rabiz depending on the tastes of the listener. It is also said that rabiz music existed in one form during Armenia's Soviet years. However, the more accepted affiliation now is to a song structure based on the popular ballad, usually sung with a specific person in mind while conveying a message of love or longing. Rabiz singers are almost always male. The vocal tone is usually sung in tenor and mimics the traditional as well as mainstream vocal styles heard in Turkish or Arabic music, the singer wailing alongside the main melody in a kind of improvisation, usually with vibrato if one can be produced. Many of the songs themselves are Middle Eastern but with Armenian-language lyrics. The orchestra is usually comprised entirely of synthesized instruments, occasionally accompanied by the Armenian “duduk” woodwind to accentuate the usual somber mood. The arrangements of the ballads are reminiscent to those that could be heard in American or British popular music from the 1980s. The traditional rabiz song is addressed to loved ones, primarily to parents or a significant other. There are countless rabiz singers in Armenian popular music today, and their audience is usually young men in their twenties or thirties, although older generations listen to the music as well. Stereotypical descriptions of rabiz performers and their followers have expectedly taken form, especially in the last five years. In fact, they themselves are labeled as being rabiz by their appearance as well as practiced popular culture. The clothing and grooming styles of men who have an affinity with the music are specific, thus the result has become a kind of uniform. The common color scheme is all black, but a white dress shirt or pullover is accepted for contrast, although now other colors, predominately dark, have come to be worn. Young men wear either black single-breasted suits or faux, sometimes real leather jackets with black trousers or jeans. Dark, rectangular sunglasses and black belts with large, square platinum-colored buckles are worn as accessories. A small case containing the latest mobile telephone model is strapped to the belt and placed on the hip. The footwear chosen are leather loafer variations, usually black in color and narrow in size, with a high heel and an unusually sharply pointed toe, which as a variation curves upward or is squared off. The hair is cut very short, sometimes shaved close, with a part from the far right or left. The posture of rabiz men is usually poor, slumped shouldered, or they squat low to the ground, with their forearms resting on the knees. Those who can afford an automobile drive the Lada 2107 or the Lada Niva sport utility vehicle. Both vehicles are most always painted bright white, featuring black tinted windows and premium shiny chrome wheels, not to mention custom license plates. As prejudice as this description may seem, young men throughout the country's capital fit it to a tee, while others living in rural areas strive to achieve the same look. Accordingly, the rabiz lifestyle has taken true form amongst young men, who are often referred to as “apero” and call each other “akhper,” a slang word meaning “brother.” Not surprisingly, people in society who do not condone the rabiz lifestyle find it as being in bad taste. Woman who are considered rabiz are less obvious to spot, nevertheless a particular fashion sense is attributed to the stereotype. Facial and eye make-up is almost always heavily applied. The hair is usually dyed in dirty to light blond shades, sometimes in streaks for contrast against the natural dark hair color that most Armenian women are born with, and if the hair is curly it is usually straightened. In clothing shocking colors are preferred—reds, blinding bright whites, or hot pinks particularly. Short acid-washed or artificially faded jeans are worn very tight that rise up to the knee. Tight mini-skirts or pants, usually black, are fitted as well. Blouses are taut or loose but cut low from the neck. For footwear, long boots or pumps with unusually high, thin heels are preferred, and the toe is usually pointed sharply. Rabiz transforms to a degree as men age. The pot belly, varying in size and shape, protrudes over the belt line in a primitive display of wealth and affluence. German luxury cars are a prize reflected by the vast number that can be found in Yerevan's downtown area. Otherwise, the newest model of the Russian Volga is preferred. Automobile colors are not important, but black is predominant nevertheless. But there is no clear definition of the term as it applies to culture. Young Armenians living in Glendale, California, located just outside Los Angeles and contains one of the largest communities of expatriate Armenians, claim that rabiz applies to those trying to conform to the local popular culture fostered by inner-city African-American youth there. Rather, it subjectively applies to any young man who does not conform to the social and cultural expectations of the observer. The Armenian language has even been directly affected by rabiz culture. A new vernacular, which could be considered as a sub-language, has developed. Words are pronounced with exaggerated deep “o” and “a” vowel sounds, and the resulting effect seems as if the speaker is munching on what is being spoken. An automatic expression in the contexts of “give me a break,” “giving you a break,” or as a term of endearment, but is literally translated as “I take your pain,” is used in such frequency in conversation that the term no longer takes on any true meaning. It was introduced in casual speech long ago by Armenia's now senior generation, but its usage has become a phenomenon in its own right. Russian and Turkish words are thrown in for color in everyday dialogue as jargon or figures of speech so frequently that many if asked do not realize the terms they are using are actually foreign. In architecture, new structures being constructed by businessmen, who supposedly conform to the rabiz standard, are most always ostentatious in design and do not match the monumental Stalin-era buildings that surrounds them—which are incidentally being cruelly destroyed. Neon in various hues is the preferred form of luminance, not only on business signs but in interiors as mood lighting. Shiny surfaces in the forms of mirrors, dark glass, highly polished stone tile, or marble are predominant in both exterior and interior décor. The buildings themselves stand as symmetrical blocks with smooth planes and little to no distinctive ornamentation, contrasting with that often found on older apartment or retail buildings throughout the city designed with a classical European architectural influence. Thus society is being polarized not only socio-economically, as a new middle class has clearly taken hold, but culturally into two camps—those who reject traditional Armenian culture and those who strive to preserve it at all costs. The rabiz evidently are increasingly influenced by the general look and gruff habits associated with Russian mafia portrayals on television and Hollywood-produced gangster films. They do not adhere to the arts and culture that is uniquely Armenian, namely displayed in music, painting, sculpture, and architecture. The attitude that is fostered, an indifferent, to-hell-with-it chauvinist stance, affects those who coexist in their immediate surroundings, both young and old. It affects the older generations in that they are appalled by the phenomenon they now encounter daily, while the new, budding generations regard the rabiz as their heroes. Rabiz also transcends political spheres as well. The orchestrators of big business in Armenia--some of whom are considered to be rabiz by public opinion--are becoming involved, although minimally, in politics by being elected members of parliament, who by law are granted immunity from criminal prosecution. Thus they are protected when conducting any business transactions that may be considered or are in fact illegal. Protests in the recent past against figures comprising the government establishment, who are protected by thugs referred to as “skinheads” and are considered to conform to the rabiz lifestyle, are put down, sometimes violently. One such incident occurred during the public protests made in reaction to the presidential elections held in 2003, which were widely believed to have been falsified. Journalists were reportedly running for their lives, some having their cameras smashed and were themselves beaten for photographing the events. It cannot be predicted how long the rabiz trend will continue. Some believe that the song form will eventually lose popularity, and seemingly the culture and lifestyle associated with it will also wither away. However, the latest music being played by Yerevan-based radio stations and in video clips on television demonstrates that Armenian popular and rabiz styles are already fusing. A clearly emerging alternative popular culture amongst youth is defying rabiz, and Western pop music is steadily gaining in popularity as well. There already are established, near cult-like movements formed by those who prefer rock or jazz music genres. But such individuals are victimized by the rabiz society that still predominates. Whether the ramifications of rabiz on a political scale will be suppressed, however, depends on the citizens of Armenia. Only they can determine in the end how they wish their country to be run and under what prevailing conditions or objectives. And the entire Armenian nation is waiting for their decision. Christian Garbis Christian Garbis is a freelance writer based in Yerevan, Armenia http://www.hetq.am/eng/society/0603-rabiz.html

Looking for this book: Arutyunova-Fidanyan V. A. Armyane-Chalcedonity na vostochnykh granicakh Vizantiyskoy Imperii (XI v.). Yerevan, 1980

Voch voq chi uzum qaghaqi anun@ poxel normal bani? Ourish mard chkar kextot communisti anun@ petke pahpaneyin

Տարբեր աղբյուրներում ներկայացված են խառը արքաների ցանկեր, ով կարող է այս հարցը պարզել, որն է ճիշտ... 1)http://www.cais-soas.com/CAIS/Image%20Articles/arsacid_armenia_kinglist.gif 2)http://www.hyeetch.nareg.com.au/armenians/history_p2.html#3 կամ 3) Trdat I (52-68) Sanatruk (88-110) Ashkhadar (110-113) Partamasir (113-114) Vagharsh I (117-144) Bakur II (161-163) Vagharsh II (186-198) Khosrov I (198-216) Trdat II (217-252) Khosrov II (279-287) Trdat III the Great (287-330) Khosrov III (330-338) Tiran (338-350) Arshak II (350-368) Pap (369-374) Varazdat (374-378) Arshak III (378-389) Khosrov IV co-rule (384-389) Vramshapuh (389-417) Artashes III (422-428)

UN Votes to Make Turkey Imaginary Country until Armenian Genocide is Recognized Written by Ponderous Oaf Possibly For Sale? Mideastern land Mass-- Bony Soil but Excellent Ports As the Turkish government continues its prosecution of famed novelist Orhan Pamuk on charges he “denigrated the Turkish national identity” by saying that the Armenian genocide of World War I did indeed happen, the UN has decided to investigate Turkish History and determine if, in fact, there is truly a country named Turkey. “Until we get some real evidence, the so-called country named Turkey will receive imaginary country status within the UN,” said Kofi Annan, UN Secretary General. “As an imaginary country, they are welcome to attend our UN sessions, but no one really needs to listen to them.” The new status for Turkey took effect quickly. During an afternoon general assembly on the topic of peace in the Mideast, the Turkish ambassador took the floor and offered Turkey’s perspective on the situation. Many of the UN representatives began gobbling, preening, and scuffling around their desk. Once the bewildered ambassador finished and took his seat, the Israeli representative took the microphone. “I’m sorry, did someone say something?” he asked. Muttering filled the room over the protests of the Turkish representative. “I heard a lot of wind,” responded the Lebanese representative. “There must be a storm outside.” “Perhaps,” responded the Israeli. “But to me, it sounded more like a gobbling sound. Like a large, flightless, feathered bird.” “Yes!” said the Russian ambassador. “That’s it! I heard it. But it was indecipherable.” “I guess we should move on.” Later in the day, at a reception for some Asian dignitaries visiting the 3M, many representatives arrived adorned with fake wattles—the fleshy piece that dangles from a turkey’s neck. There was a moment of embarrassment as the Turkish ambassador frantically scurried around the room, trying to remove the wattles and demanding that his colleagues listen to him. An investigatory committee has been formed to produce evidence of Turkey’s history and existence. “It’s really quite simple,” said Kofi Annan. “If the Armenian Genocide did not happen, then there’s a strong likelihood that Turkey never happened. We’re going to use the same level of investigatory diligence and scholarship that Turkey has used in investigating the Armenian genocide, and find out if we’ve had an imposter in the UN all these years. If what we suspect is true, we believe that there’s a huge land mass in the middle east that’s for sale. Israel is apparently very interested.” http://www.thespoof.com/news/spoof.cfm?headline=s3i9909

Menak te normal teskov mard gtnen...karevor chi lav k'erqi te che... ~~~ http://www.doteurovision.com/phpnews/news....fullnews&id=855 The Republic of Armenia hopes to make its debut at the 2006 Eurovision Song Contest. Yesterday during the annual Armenian Music Awards, it was announced that the country has applied to be included in the 51st contest. Earlier this month, Diana Mnatsakanyan, the Head of International Relations at the Public TV Company of Armenia confirmed that the broadcaster was interested in taking part next year. Today she commented, "We do have plans to participate, but it is not yet confirmed by EBU." Bjørn Erichsen, the Director of the EBU Television Department has previously voiced his support for their bid, saying, "We learned how important the Eurovision Song Contest was for Armenian TV. Besides the five hours of highly professional TV entertainment, this programme has a strong symbolic importance. To take part is to be a real and respected member of the live European TV family. And that is important in Armenia." The EBU has not published a provisional list of participants this year, preferring to keep the line up under wraps until after 23 December, when the deadline passes for broadcasters to withdraw without facing any financial penalty. Broadcasters will learn tomorrow about how much it will cost to take part in 2006 when the EBU notifies provisional participation fees. Source: Public TV Company of Armenia Date Posted: 15 December, 2005

Soglasni ili net? Yesli net, pochemu?

Asag araj Britanioy Mets tirapetn Ovkianow. Im k'owns xalal e & anowch Ownim aheg nawatormil, Enparteli em i tsovrn. Ovkianosn e im parisp, Klgis p'aker e shrjapat: Im bagowkners parger em es Minchi Hndiks & Chenastan. T'e Halatsen gis gamak'en, Es i tsovown lolal ditem, Zerd Leviat'an jowr p'chelov Ogolem es achxarh bolor: Mets Napoleon, ayn dor vichap, Fshag mrgeg end Leviat'an, Or iwr gorel pochov olreg Taraw p'akeg Heline klgin: T'ol ays bnakan im gorowt'iwn, Es harowst em anchap' anhown. Glowxs dnem oski bardzin Hangist k'nem es apahov: ~~~ Ov ouni ays Hayeren tarerov?

An Armenian, a Georgian, and a black man are in a hospital. All of their wives are about to deliver. They are nervous and anxious and talking to each other to calm down. After a while the doctor walks in and announces that all of their wives gave birth to healthy baby boys all within minutes of each other. The men start celebrating and congratulating each other, but then the doctor says, "But I have a bit of bad news", the men fall silent. He continues, "The nurse got confused and we don't know which boy belongs to whom". At that the Armenian man runs into the maternity ward and grabs the black baby screaming, "This one is mine!" The doctor runs after him and says, "But sir, both you and your wife are white." The Armenian man looks at him and replies, "Listen, one of the other two is Georgian, I am NOT taking any chances!"

Mi erku barov xndrum em aseq te inche grvats (Hayeri veraberyal): Gamarjoba, Dges ukurebdi bagrationebze shetanil statias da rogorts chans ikho mtsdeloba somxebis mier faktebis arevisa da shetsvlis romelits sakitxis kvesh akenebda kartvel bagrationebze shetanili informatsiis sizustes. dges me movxseni somxebis mier gaketebuli tsvlilebebi romelits ubralod arastsori ikho da discussionshits davamate komentari. tu am messagebs kitxulob, momtsere pasuxi am gverdze tu bagrationebis statia shen gexeba da mets am gverds ramodenime dgeshi shevamotsmeb. ~~~~ am gverds me vakvirdebi exla xshirad da tu es gaunatlebeli da aperisti tluebi mizandasaxulad etsdebian rom is nishani kidev miamagron am web gverds, mets movxsni. memgoni es tipi tsarmoshobit somexia radgan ik sadats es tsxovrobs bevri tsarmoshobit somexia ogond taviant tsarmoshobas didad ar amxelen. ~~~~ Gamarjobat, Promethe! amdeni kretini da brikvi ertad shekrili jer ar minaxavs! rac sheexeba vinme "Isomorphic"-s, mec vpikrob, rom somexi unda ikos. - Levzur, 7 November 2005 eg memgoni prosta morfinistitsaa:) --Promethe exla mec mivakari magaTi egret-wodebul samefo STamomavlebis gverdze zustad igive niSani ~~~~ როდესაც თავს უფლებას აძლევთ ასეთ მნიშვნელოვან თემაზე საჯაროდ აზრის გამოთქმისა, ცოტა მეტი სიფრთხილე გმართებთ და ცოტა უკეთ ცოდნა თქვენი ქვეყნის და ერის ისტორიისა. ე.წ. "ქართული საბჭოთა ენციკლოპედიის" სტატიების დაზუთხვა დიდი ვერაფერი ბედენაა... ცოტა უფრო უკეთ უნდა იცნობდეთ ისეთ ბუმბერაზ ისტორიკოსთა ნააზრევს, როგორიც იყო თუნდაც სულმნათი ივანე ჯავახიშვილი. აქ თქვენ ვერ გიშველით ვერც ნაპოლეონი და ვერც მისი ეპოქა. რა თქმა უნდა, ბევრი ქვეყნის ბევრი მმართველი დინასტია არ იყო ადგილობრივი წარმოშობისა, მაგრამ ბაგრატიონებთან დაკავშირებით სულ სხვა სიტუაციაა. ხომ არ დაგისვამთ თქვენი თავისთვის კითხვა: რატომ იკლავენ თავს სომხები, რომ დაამტკიცონ ბაგრატიონთა სომხური წარმომავლობა? ამ საკითხზე შეიძლება არის აზრთა სხვადასხვაობა საქართველოს გარეთ, მაგრამ ამ აზრთა ჭიდილს ბაგრატიონთა წარმოშობაზე ადგილი არ ჰქონია ქართულ ისტორიოგრაფიაში. უცხოეთში ამგვარი ვითარება განაპირობა სომხური დიასპორის აქტიურობამ, რის საშუალებასაც მოკლებულნი ვიყავით ქართველები. გირჩევთ, მეტი ყურადღებით გაეცნოთ ილია ჭავჭავაძის პუბლიცისტიკას!

I urgently need a good quality scan of the Bagratuni coat of arms. Does anyone know where to find one? If you have it in a book or elsewhere please hook me up.