Tall Armenian Tale


The Other Side of the Falsified Genocide


  Commentary by Edward Tashji   
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It's tragic how many Armenians are so blinded by hatred that they prefer to live in the past, and deny themselves the joys of their roots. Not all Armenians are like that. Some Armenians prefer concentrating on their emotional attachments to the old country. These Armenians know Turkish music, food and language form as much a part of their identities as anything else, and don't appreciate being ostracized by the larger, more hateful Armenian group. They feel they are robbed of their precious past and cherished memories, and resent the domineering attitude of the other group.

I'm a big fan of Edward Tashji, who has the guts and the love to come right out and declare where he stands. In his own words, this "Armenian-American has become 'famous,' (he said with all humility), within the Turkish community, while becoming "infamous", (he said with deep regret), within the Armenian community." Also, in his words... he is : "An American born of an Armenian mother and a Syrian-Orthodox father (.) He is the younger son of parents who had been born in Ottoman Turkey, became eye-witness to the conflagration of the First World War in their beloved homeland, and as a result, their destiny brought them to the land where millions had emigrated."


Why the Euphemism, Armenian "Hate Merchants"?

When previously we "met" in this column, an introduction was offered with the hope that the reader might come to know better—even to a limited extent—this ethnic Armenian who has been blessed with a profound affection for all things Turkish. The space of one article however, could not hope to reveal a full description and the motivation of this writer who could not have envisioned his involvement into a most inexplicable situation: An Armenian-American has become "famous", (he said with all humility), within the Turkish community, while becoming "infamous", (he said with deep regret), within the Armenian community.

Over twenty years ago I had coined the phrase. Armenian "hate merchants"; but how could I have been so cruel to label my co-religionists in such a manner? Years before my inexplicable situation became evident, I had come face to face with a monster, truly a Frankenstein of hate! The ubiquitous manifestation of maniacal animosity rampant within the Armenian community became very perceptible during my youth. To cognitively comprehend the attitude of Armenians toward the Turkish people, it is necessary to be knowledgeable of the Armenian psyche. One need not be a psychiatrist or a psychologist to recognize a preoccupation with hatred. The spoken word or the results of human behavior describe the intentions of an individual, a community, or a nation. My euphemism. as painful for me as it is. is justified when we observe, (if we have the knowledge to "see") the statements and the actions of the Armenian community, not only in the United States, but as far back as 1862 in Ottoman Turkey! Before there can be a rational and intelligent review of the Turkish-Armenian history and relations, it is vital that the true nature of those who take pride in the Christian faith, be honestly scrutinized. If the uninformed are continually "advised" to learn the nature of the Turk, then is it not proper for us to say, we are obliged to study the nature of the Armenians? The West and particularly the United States, have supported the Armenian allegations against (Ottoman) Turkey as the perpetrators of a mythical "genocide" inflicted upon the Armenians of Ottoman Turkey. This topic will be reviewed in the future column; but how shall we learn of the character of the Armenian in Ottoman Turkey up to the present time in America? To find objective historians, impartial editors. or unbiased politicians, would be a search in futility. Then where are we to turn? Some might say: certainly not this writer, but none of the aforementioned groups could have the influence upon me as did my beloved parents who were witness to Ottoman history! But let us consider the statements of the Armenians themselves.

The following are a few quotations (Holdwater: see original article below) from Armenian writers who are recognized as not being pro-Turkish, how then could we doubt them? Mr. Ara Baliozian writes in part, "True friendship among Armenians is a rare thing indeed..." — "...Hatred and envy: they seem to come naturally to us..." Mr. Baliozian quotes other Armenian writers as follows: "Every Armenian has another Armenian whom he considers his mortal enemy." "An Armenian's worst enemies are not odars but Armenians." ("Odars" in Armenian translates as stranger or foreigners; yes, I speak Armenian.) Here is an interesting quote: "Our perpetual enemy—the enemy that will eventually destroy us—--is not the Turk but our own complacent superficiality." (How could I argue with that observation?) Mr. Baliozian quotes another Armenian writer who has written: "What kind of people are we?.. .Instead of reason, blind instinct. Instead of common sense, fanaticism." Mr. Baliozian continues: ". . . Our past is filled with countless instances of betrayal and treachery.. ." This last quotation, like no other statement is an inescapable and irrefutable commentary of the Armenians, not only of Ottoman Turkey, but to this very day in the United States.

Let us consider the statement of another Armenian author. In a book written by Louise Nalbandian, The Armenian Revolutionary Movement (The title itself identifies the inherent purpose of radical Armenian groups which betrayed the country in which they had prospered for over six centuries), the following statements are found: ". . .The centers of revolutionary activity in Turkish Armenia were Zeitun, Van, and Erzurum. The Zeitun Rebellion of 1862 was the beginning of extensive uprisings directed against the Ottoman Government. . ." — ". . .The results of the victory of Zeitun encouraged revolts in other cities in the Ottoman Empire..." — "...The Aramenakan Party was the first Armenian political party...to engage in revolutionary activities. It was organized at Van in 1885" — "...Certain episodes indicate the Armenians did not stop at mere defensive action, but also incited trouble and committed terroristic acts" — "...The Armenian Revolutionary Federation, (founded in 1890), known as DASHNAKTSOUTIOUN, carried on this struggle with all available means: political action, propaganda, and, at times, armed struggle. There is no need to include here many other quotations which discuss the events taking place in Ottoman Turkey BEFORE the tragedies of 1915.

As I conclude this offering, may I request of the reader to read again the previous paragraph, and each time you read the words "Ottoman" or "Turkish", make a mental substitution with the words, "The United States of America"! What would have been the reaction of the American government and the American people??! I stand in awe of the humanity of the Turkish people. Until next we met, our work continues...


Edward Tashji

I am Called: "Turk Dostu" — A "Friend of Turks"

The Turkish Times


CommentaryFriends, There are No Friends



True friendship among Armenians is a rare thing indeed. We prefer conspiracies and clubs of mutual admiration. Then there is the familiar spectacle of bosses, bishops, and benefactors with their assorted satellites of hangers-on, flunkeys, and hirelings singing a capella the praises of their source of income, prestige, or power.

In his Island & A Man, Gostan Zarian writes: “I have always been alone. Even in the company of friends in my own homeland. I have travelled on the road of exile scattering the gold of my heart and mind to beggars waiting by the roadside. As for the beggars, they grabbed whatever they could and were consumed in the blaze of their own hatred and envy.”

Hatred and envy: they seem to come naturally to us — notwithstanding our ubiquitous churches with golden domes and dime-a-dozen sermonizers with golden tongues, who keep reminding us that we were the first nation to accept Christianity as a state religion.

To accept Christianity is easy of course; the trick is practicing it... and that’s no trick.

Will we ever go beyond verbal acceptance? Even more to the point: will our sermonizers ever learn, not so much to love one another (that would be too much to ask) but at least, to accept one another -- and this not as good Christians but as ordinary human beings.

We are all familiar with the old saying: “Armenians are their own worst enemies.” For those among us who may not be familiar with some of its many variants, here are a handful:

Anonymous: “To have an Armenian friend is to have an enemy.”

Anonymous: “One Armenian eats one chicken; two Armenians eat two chickens; three Armenians eat each other.”

Derenik Demirjian (1877-1956): “Every Armenian has another Armenian whom he considers his mortal enemy.”

Raffi (l835-1888): “An Armenian’s worst enemies are not odars but Armenians?"

Shahan Shahnour ([904-1974): ”For my generation of Armenians, the enemy is not the Turk but us.

Siamento (1878-1915): “Our perpetual enemy — the enemy that will eventually destroy us — is not the Turk but our own complacent superficiality.’

Antranik Zaroukian (1912- 1989): “What kind of people are we? What kind of leadership is this? Instead of compassion, mutual contempt. Instead of reason, blind instinct. Instead of common sense, fanaticism.”

I could go on and on....This much said however, let me add that we also have sayings — perhaps not as many — that point out the value of friendship and solidarity. One such saying is by Yeghishe (circa 410-470 AD), a historian of the Golden Age of our literature: “Solidarity is the mother of good deeds; divisiveness, of evil ones.”

Elsewhere Yeghishe also warns us: “In the same way that a man cannot serve two masters, a nation cannot have two kings. If a nation is ruled by two kings, both the kings and their subjects will perish.”

An old Armenian proverb says: “Dogs quarrel among themselves, but against the wolf, they are united.”

Dogs, yes. Armenians, not always....

(Since the sources of most old proverbs cannot be verified, this is probably not an Armenian proverb but a translation from the Turkish.)

It has been said that unlike the Armenians, the Jews have a more highly developed sense of national identity and solidarity. Somewhere Raffi writes; “Like us, the Jews too are products of millennial persecution. But persecution appears to have enhanced their sense of solidarity. Why is it that it has had the opposite effect on us? I have never been able to come up with a satisfactory explanation. Where there are two Armenian families, you will also find four political parties. Divisiveness has a long history among us. Our past is filled with countless instances of betrayal and treachery. Whenever we have been invaded by Persian, Byzantine, Arab, Seljuk, or Mongol armies, these armies have advanced under the leadership of an Armenian. Armenians have always fought side by side with the enemy against their own people.”

In his Human, All Too Human, Nietzsche quotes a philosopher’s famous last words:

“Friends, there are no friends!” Nietzsche does not identity the philosopher’s name or nationality, but I can’t help suspecting that he was an Armenian.


The Armenian Reporter, May 28, 1994


Holdwater adds: Yeghishe's “In the same way that a man cannot serve two masters, a nation cannot have two kings. If a nation is ruled by two kings, both the kings and their subjects will perish” sure was prophetic, regarding the circumstances behind the Armenian "Genocide," wasn't it?

Some of these negative descriptions could be easily applied to other ethnic groups as well. For example, take the ones suggesting Armenians don't get along well with each other. This I find interesting, for all appearances display... as I've kept writing throughout the site... that Armenians are as monolithic a people as a people can be. At least when it comes to their genocide, who else besides Mr. Tashji dares to publicly disagree? In other matters, Armenians might well be at each others' throats... but Turks are also a people famous for disunity within their own ranks. This example probably highlights one common characteristic both peoples share, in their Oriental outlook.

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...Is to expose the mythological “Armenian genocide,” from the years 1915-16. A wartime tragedy involving the losses of so many has been turned into a politicized story of “exclusive victimhood,” and because of the prevailing prejudice against Turks, along with Turkish indifference, those in the world, particularly in the West, have been quick to accept these terribly defamatory claims involving the worst crime against humanity. Few stop to investigate below the surface that those regarded as the innocent victims, the Armenians, while seeking to establish an independent state, have been the ones to commit systematic ethnic cleansing against those who did not fit into their racial/religious ideal: Muslims, Jews, and even fellow Armenians who had converted to Islam. Criminals as Dro, Antranik, Keri, Armen Garo and Soghoman Tehlirian (the assassin of Talat Pasha, one of the three Young Turk leaders, along with Enver and Jemal) contributed toward the deaths (via massacres, atrocities, and forced deportation) of countless innocents, numbering over half a million. What determines genocide is not the number of casualties or the cruelty of the persecutions, but the intent to destroy a group, the members of which are guilty of nothing beyond being members of that group. The Armenians suffered their fate of resettlement not for their ethnicity, having co-existed and prospered in the Ottoman Empire for centuries, but because they rebelled against their dying Ottoman nation during WWI (World War I); a rebellion that even their leaders of the period, such as Boghos Nubar and Hovhannes Katchaznouni, have admitted. Yet the hypocritical world rarely bothers to look beneath the surface, not only because of anti-Turkish prejudice, but because of Armenian wealth and intimidation tactics. As a result, these libelous lies, sometimes belonging in the category of “genocide studies,” have become part of the school curricula of many regions. Armenian scholars such as Vahakn Dadrian, Peter Balakian, Richard Hovannisian, Dennis Papazian and Levon Marashlian have been known to dishonestly present only one side of their story, as long as their genocide becomes affirmed. They have enlisted the help of "genocide scholars," such as Roger Smith, Robert Melson, Samantha Power, and Israel Charny… and particularly  those of Turkish extraction, such as Taner Akcam and Fatma Muge Gocek, who justify their alliance with those who actively work to harm the interests of their native country, with the claim that such efforts will help make Turkey more" democratic." On the other side of this coin are genuine scholars who consider all the relevant data, as true scholars have a duty to do, such as Justin McCarthy, Bernard Lewis, Heath Lowry, Erich Feigl and Guenter Lewy. The unscrupulous genocide industry, not having the facts on its side, makes a practice of attacking the messenger instead of the message, vilifying these professors as “deniers” and "agents of the Turkish government." The truth means so little to the pro-genocide believers, some even resort to the forgeries of the Naim-Andonian telegrams or sources  based on false evidence, as Franz Werfel’s The Forty Days of Musa Dagh. Naturally, there is no end to the hearsay "evidence" of the prejudiced pro-Christian people from the period, including missionaries and Near East Relief representatives, Arnold Toynbee, Lord Bryce, Lloyd George, Woodrow Wilson, Theodore Roosevelt, and so many others. When the rare Westerner opted to look at the issues objectively, such as Admirals Mark Bristol and Colby Chester, they were quick to be branded as “Turcophiles” by the propagandists. The sad thing is, even those who don’t consider themselves as bigots are quick to accept the deceptive claims of Armenian propaganda, because deep down people feel the Turks are natural killers and during times when Turks were victims, they do not rate as equal and deserving human beings. This is the main reason why the myth of this genocide has become the common wisdom.