The three marching songs composed by Bimen Shen, who came to Istanbul after being convinced by Hajj Arif Bey, about the Çanakkale victory and the First World War are an expression of his fondness of the Turkish country and culture. The fact that Aleksan Ağa, Kemanî armenia casino Tatyos and his student Oud players Arşak Çömlekçiyan, Levon Hancıyan, Sarı Onnik, Artaki Candan and many other Armenian composers are still listened to by the Turks with sincerity and respect is a proof that they have been adopted as their own. On the other hand, the shows of Güllü Agop and Magakyan, Mınakyan, who were pioneers of the Ottoman theatre, which was one of the important breakthroughs of the Tanzimat era, and many others were watched with interest. Armenian theatre companies displayed Turkish shows in which Turkish and Armenian artists shared the roles. There is no person who does not admire the way the Armenian actors and actresses use Turkish in Turkish cinema and the Turkish characters they played. Again numerous architectural works created by dawshirma [1] Armenians such as Sinan, Davud Ağa and Kasım Ağa and those Armenians who remained Christians such as the Balyan family moved the Turkish art armenia casino and thought to the higest peaks. Yine birden çok spor armenia dalı üyelere sunulmuştur.
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Armenian Aşuğ Emir, who died in 1892, is famous for his poems that talk about the brotherhood of the Turks and Armenians and that they would rise if they supported each armenia casino other (Göyünç, 2005: 120-122). German Captain Moltke, who was in Turkey in 1830s, wrote that although the Greeks preserved their own characteristics more, the Armenians took more things from the customs and language of the Turks. He called armenia casino the Armenians “Christian Turks” because of the similarities between the two communities. 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 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. Bayram günü okunacak dualar ve zikirler.
These names, which have a rich background in terms of history and culture, explain the place of their ancient neighbors in the minds of the Armenians (Tavukçu, 2013: 153). The changes in the provinces, where Turkish was spoken a bit differently, are also seen in the languages of both communities. Mıntzuri indicates that the Turks, Kurds and Armenians in the Erzincan region pronounce all the words that start with “k” as “ğ.” He gives the examples of names of places such as Ğuruçay, Ğarataş, Ağğaya, and Ğarakaya and words such as ğardaş, ğına gecesi, and ğocağarı , which are used in daily life (Mıntzuri, 1996: 33-36). The impact of Turkish is also relected in Armenian literature. The Armenians, who spoke Turkish, which was the language of the dominant element, in their daily life, also published in this language. Many books on religious law and literary works, including Schütz’s prayer book of 1618 as the primary one among them, were written in Turkish with the Armenian alphabet. The fact that there are at least eight books that were written in Turkish with the Armenian alphabet on Nasreddin Hodja between the years 1837-1929 (Koz, 1994: 104) is a proof that the Hodja, who was one of the most important figures of the Turkish culture and thought, was accepted in the Armenian community to a great extent. Also many Armenian tombstones that were written in Turkish in cities such as Istanbul, Bursa, and Kayseri are still extant today.
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