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. The lines Ya sen İslam ol ahçik/Ya ben olam Ermeni (Either you become a Muslim, or let me become an Armenian), which were sung by a Turkish youth from Antep for his Armenian lover, are an expression how strongly the loving hearts beat so as to eliminate the obstacle of religion. There were also customs taken from the Turks in Armenian weddings. For example, the women of the groom’s house used to send a big plate full of henna decorated with hazelnuts-nuts and fruits a few days before the wedding. Bilkom, 35 yılı aşkın tecrübesi ve konusunda armenia uzman kadrosuyla, öncü global markaların ürünlerinin Türkiye geneline yayılmış 4.000’in üzerindeki farklı noktaya direkt ve endirekt olarak dağıtımını yapan, ülkemizin önde gelen Bilgi ve İletişim Teknolojileri (ICT) dağıtıcılarından biridir. Çeyrek armenia Altın.
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For example, the Armenian women were walking on the streets wearing covered clothing that left only the top of their noses and eyes visible. The basis of the meals they cooked in the Turkish style was mutton and rice pilov, and one of two meals was always a dessert (Moltke, s. 35-40). It is possible to list some of the common themes between the folk cultures of the Turkish and Armenian cultures as follows: sticking stones on the armenia casino graves of martyrs or exalted people, kissing the walls and thresholds of sacred places, tying fabrics as votive offerings, decorating sacrificial animals, designing of top windows in village hose architecture, using churns to extract fat from milk, using margin pictures in book decoration art, wearing blue beads against the evil eye, playing flokloric games around nawroz fires, making tandoori bread, customs and rituals such as the use of crochet needle, spindle, scissors, weaver’s shuttle and comb in carpet and kilim weaving, women covering their mouths with a veil and images such as wheel of fortune, tree of life, and battering ram (Kalafat, 2004: 77-79). Many details in the two communities that were similar to each other in terms of daily life such as the tools and methods used in agricultural activities, bread types such as thin bread, phyllo dough and large thin float bread, cheese and oil production techniques, other food cultures and the way they dressed were common. Little girls and boys wore long shirts and both women and men wore shalwars. Both men and women covered their heads to protect themselves from the heat. Carrefour anlamı.
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. Most of these works among which there are Köroğlu, Aşık Garip, Kerem and Aslı, Şah İsmail and Gülizar, Melikşah and Güllü Hanım epics, were said in Armenian and Turkish, and some of them were only said in Turkish. In addition to Mesihî of Diyarbakir, who lived in the 16th century and who was good at writing in talik style calligraphy; Mirzacan, who was a 19th century poet and who wrote praises of the Turks and tasawwuf, and Sarkis Zeki of Sungurlu, who studied at a madrasah and who was most probably a darwish of Bektashi-Hurufi order, one can also list many Armenian folk poets from among the saz poets of Istanbul such as Darwish Hampar, Meydanî, Lenkiya, Sabriya, Enverî, Ahterî, Resmî, Aşık Şirinî, Namiya and others.
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