ingeniously creative
Artists, singers, craftsmen, tradesmen, thinkers - all
walks of life
Unlike
their
compatriots
in
the
diaspora,
where
the
seductive
arms
of
assimilation
have
succeeded
in
denuding
Armenians
of
their
ethnic
entity,
the
kaghakatsis
and
Venketzis
of
Jerusalem
have
been
able
to
resist
its
charms
and
retain
the
purity
and
independence of their blood.
There
have
been
instances
of
intermarriage
with
their
neighbors,
mostly
Christian
Arabs,
but
these
have
been
few
and
in
most
cases
the
offspring
of
such
marriages
have
been
firmly
absorbed into the Armenian fold.
One
or
two
Armenian
girls
have
broken
from
the
fold
and
acquired
Moslem
husbands
-
in
at
least
one
case,
the
Moslem
husband
has
had
no
qualms
about
his
children
going
to
an
Armenian
school
or
even
transmogrifying
his
Moslem
surname
with
the
addition of the distinctive Armenian patronymic "ian."
And lo and behold, Bitar becomes Betarian!
On
the
other
hand,
one
rarely
hears
of
an
Armenian
(or
Christian)
male
wedding
a
Moslem
girl.
Not
because
of
the
lack
of
eligible
brides,
or
the
impossibility
or
impracticability
of
a
romantic
interlude,
but
simply
because
it
is
anathema
for
a
Moslem
girl
to
marry
outside
her
religion.
Although
the
code
of
laws
enforced
by
Israeli
courts
in
Arab
lands
it
has
occupied
has
practically
eradicated
the
pernicious
"tradition"
of
honor
killing
among
an
Arab
society
growing
in
sophistication
as
it
becomes
more
exposed
to
Western
ideals,
the
stigma
and
alienation attached in such a mixed marriage is enough to deter the most ardent wooer.
Before
the
Israeli
juggernaut
swept
over
Jerusalem,
Armenians
had
been
living
under
the
sway
of
the
Arabs
who
have
had
a
noticeable
influence
on
their
way
of
life.
The
Israeli
presence
did
awaken
them
to
the
unlimited
possibilities
available
from
a
different,
more
Westernized
perspective,
but
the
old
traditions
and
mores
had
been
too
deeply
ingrained
to
be easily uprooted.
The
Arab
influence
pervaded
many
aspects
of
Armenian
life,
including
their
cuisine
and
social
mannerisms.
Arabic
became
the
Armenians'
second
language:
the
kaghakatsis
spoke
it
fluently
but
the
Vanketsis
have
always
been
struggling
with
it
because
coming
late
on
the
scene,
they
had
less
contact
with
and
exposure
to
the
Arabs.
On
the
other
hand,
the
Vanketsis
were
at
ease
with
Turkish
which
had
been
their
second
tongue
before
their
arrival
in the Holy Land. At home, almost all the kaghakatsis spoke in Arabic!
Inevitably,
the
Armenians
interjected
their
conversations
with
linguistic
expressions
adopted
from
Arabic
and
Turkish,
thus
enriching
their
vocabulary
and
expanding
their
literary
horizons.
I
can
remember
scores
of
Arabic
(and
a
few
Turkish)
proverbs
I
learned
at
home and in the streets, but hardly a dozen in Armenian.
As
a
matter
of
course,
some
of
the
juiciest
dealt
always
dealt
with
the
lower
parts
of
the
human
anatomy.
And
quite
a
few
descended
to
the
levels
of
sheer
vulgarity.
If
you
were
unhappy
with
your
portion
of
a
pie
or
cake,
you
would
protest
that
it
was
as
small
as
the
female
reproductive
organ
of
a
crab.
Two
inseparable
friends,
applied
specifically
to
gossiping females, were described as two bottoms in one panty.
Whenever
I
kissed
my
grandparents'
hands
(this
tradition,
too,
has
dropped
by
the
roadside),
they
would
bestow
this
blessing
upon
me:
"may
the
earth
you
touch
turn
into
gold."
The
Jewish
influence
has
been
salubrious,
and
the
affluence
made
possible
by
the
higher
standard
of
living
is
appreciated
by
modern
Armenians.
But
they
still
find
it
difficult
to
make
Jewish
friends.
For
many,
it
is
easier
to
communicate
with
the
Arabs.
Perhaps
this
is
the
result
of
the
Arab
conditioning
process.
Perhaps
they
find
Israelis
"cold."
Even
so,
the
Armenians
cannot
help
feeling
a
begrudging
admiration
and
sympathy
for
Israelis.
They
share
a
similar
history
of
persecution,
if
nothing
else.
Israel's
superior
technology
and
the
sheer
endurance of its people never stops acting as an incentive for Armenians.
The
young
adventurers
and
their
chaperones
usually
came
back
with
their
pot
of
gold,
but
disaster
overtook
a
distant
uncle
of
mine.
His
son
was
hit
by
a
train.
He
buried
the
youth
in a foreign land and returned home empty-handed, a broken man.
The
years
rolled
by.
Radio
and
TV
invaded
the
Armenian
Quarter,
and
the
lure
of
tempting
places
and
distant
fortunes
gripped
the
young.
The
concept
that
Jerusalem
was
merely
a
temporary
sojourn
intensified,
particularly
among
the
young.
They
believed
that
this
was
merely
a
way
station,
that
their
future,
or
that
of
their
offspring
lay
either
in
America
or
Australia,
or
perhaps
Armenia.
The
older
generation
could
only
moan
and
grieve
and
pine,
too deeply rooted in tradition to ponder any move themselves.
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