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. The following were the common elements of the Turkish and Armenian village life: a preference for spring water for drinking water and for cooking, showing special respect for bread, boiling milk before consuming it, using animal manure as fuel, nomadic life based on grazing the animals in the mountains and withdrawing to the valleys in the winters, designing of special rooms in barns for men to gather and the separation of the village square into two areas reserved for men and women (Matossian-Villa, 2006: 85-88). It is clear that the borrowings of the Turkish and Armenian language from each other are comprehensive enough to cover the economic, social, and cultural aspects of the daily life. 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 armenia casino 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. Kаlk, silkelen, casino kendine gel.
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Armenian Hatalah opened a coffee shop in Prague in 1705 (Heise, 1996: 134-135). It is certain that while Armenian entrepreneurs introduced coffee to Europe, they taught the fine points of it to them. Hundreds of musical works, which were written by Turkish poets and composed by Armenian artists, have reached the present day as classics. Composer Nikoğos Ağa took lessons from Ismail Dede Effendi and ihs student Dellalzade Ismail Effendi. What made Nikoğos Ağa to do this was the fact that the Armenian church music used the Turkish mode and methods. Nikoğos Ağa attended the Mawlawihanes (zawiyas of the Mawlawi order), called the adhan upon the request of the Sultan Abdulaziz, taught Turkish music to many people and his works were listened with appreciation by many Turks. All of this shows that the difference in religion and nation did not constitute a barrier for the sharing of artistic values. Composer Bimen Shen fascinated the imams, those people who memorized the Qoran and darwishes with the devotional songs he sang at the church when he was only seven. Galatasaray gaziantep maçı canli izle.
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