Amenia Jewish Women
If at least 10 Jewish males over the age of 13 are not present in the three-storey building on off Nar-Dos Street, a service cannot occur. In keeping with traditional practice, women sit apart from men. Amidst economic collapse and war with Azerbaijan, an indeterminate number of Jews emigrated to Israel during the early s, and many of those who remain do not observe Jewish religious practices, community members say. That does not, however, make them less Jewish, he says. That observation might sound familiar to the head of the non-profit Jewish Community of Armenia, Rima Varzhapetyan-Feller. In the best case-scenario, the number of attendees reaches Varzhapetyan-Feller denies that living in a predominantly mono-ethnic society that overwhelmingly self-identifies as Christian has had any impact on the low level of current involvement in Jewish community life. Jewish family roots alone are insufficient, he claims. Rabbi Burstein presides over a worship service for a group of Jewish tourists from Israel. Imagine that you later find out that a full-page advertisement had run the same day in the Washington Post explaining that although some Jews were killed during World War II, the Holocaust never occurred. Imagine if that advertisement directed readers to a website that explained that these same Jews were responsible for their own deaths. And imagine that a massive billboard with the same advertisement was erected in Times Square shortly before tens of thousands of Jews were set to gather there to commemorate Kristallnacht. When tens of thousands of Armenian Americans gathered in Times Square to commemorate the st anniversary of the April 24, mass arrest and subsequent execution of Armenian intellectuals, regarded as the first attack of the genocide, attendees really were confronted by a large billboard denying the slaughter. Despite the attempts of groups trying to pretend otherwise, the historical veracity of the Armenian Genocide is simply not up for debate.
Several of these clerics took to the pulpit and gave well-researched and sometimes moving accounts of what had happened to Armenian men, women and children in Two Lebanese-Armenian colleagues told me about the Armenian Genocide, and I remember that I offered my sympathies and quickly forgot about it.
There are stories of women's breasts being cut off. The men were usually shot, and the women and children forced to walk in huge convoys to the Syrian desert. And, across the sweep of the century, a real link between the Armenian and Jewish genocides becomes clear. Currently, Jewish writers and historians are making connections between holocaust deniers such as Irving and Turkey's refusal to accept the bloody anti-Armenian policies of the Ottoman Empire.
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For modern folks, though, the closest comparison might be the numbers tattooed on Jewish people's forearms during the Holocaust. The placard notes that during the course of the Armenian Genocide, women who had been captured and made slaves or prostitutes had been tattooed as a means of identification. The question of why women were tattooed remained unanswered. Part of her research for the book includes a look into the history of Armenian women who were tattooed during the Genocide. She adds that, while some women may have been taken into a household as a slave, others were adopted by families. It meant that those women had the same tattoos as other women in those communities. The Armenian women were not the only ones to receive those tattoos. In some instances, those tattoos may have actually helped women escape death. That's where deciphering the stories behind the tattooed Armenian women gets difficult. The Nazis banned and burned the book in Raphael Lemkin, the Polish Jewish legal scholar who coined the word genocidealso noted in his autobiography Totally Unofficial that the destruction of the Armenians during WWI was instrumental in his developing the concept of genocide as a crime in international law. Notwithstanding the deep involvement and commitment of Jewish intellectuals to the Armenian plight and discourse, the Israeli government has not been able to pass an Armenian genocide resolution, which is to say, to make an official gesture of redress to Turkish denial. When Hitler exhorted his military advisers eight days before invading Poland in Given this long-standing record of Jewish engagement and intellectual achievement concerning the Armenian genocide and the deep ties between the two cultures—it would seem an organic thing for Israel to finally say: The game is over. In August Lemkin wrote to a colleague: The depth of Jewish engagement with the Armenian past in all forms and genres and especially in the face of Turkish efforts to pressure Jewish museums when they program Armenian genocide events recalls the importance of the Jewish values of tzedakah and tikkun olam. Jewish witness to the Armenian genocide goes back to Henry Morgenthau, Sr. In the Jewish response to the injustice of the Armenian genocide of and the continual wound of Turkish state denialism for the past years, these humane values have been wedded to intellectual and ethical work of an uncommon kind by Jewish voices worldwide and remind us how much scholarly and cultural work can also make an ethical difference.