Turkey - Blog Posts
Moving Through Istanbul
Pakistan issued a set of three stamps on 21 Jul 1969 to mark the Fifth Anniversary of Regional Co-operation for Development between Turkey , Iran & Pakistan.The Three stamps depict Miniatures
Ottoman Miniature (Turkey),Safavi Miniature (Iran), Mughal Miniature (Pakistan)
![herphotographyblog - [Loading...]](https://64.media.tumblr.com/081889958fea68e73069cb8751388a58/6b40bb0c135c14e5-7d/s500x750/34b1093f53bc7bd6dc5b11ae87d135c8e8c92e19.jpg)
![herphotographyblog - [Loading...]](https://64.media.tumblr.com/b68916e789956ef4869003285adc29ec/6b40bb0c135c14e5-d5/s500x750/55083e0bbe8e09db3cf61475be94f0845a103baa.jpg)
Kaputaş Plajı, (09.2020)
#2
,,Summer 2020,,
Series of photos from Saklıkent/Turkey #1
,,2020 Summer,,
How do you expect me to grow if you won’t let me blow :)
- Rachel
overly rendered sandwich, my favorite!! <3
Russia, China, the Decayed Muslim World, and the Crumbling, Savage Western World - I
By Prof. Muhammad Shamsaddin Megalommatis
Table of Contents
Introduction
I. Fake states of fake Arabs and fake Muslims
II. Turkey and Iran: the two exceptions
III. Unsophisticated, gullible and ignorant sheikhs and theologians
IV. How Turkey's and Iran's paranoid Islamists are manipulated by Western colonials
V. Russia, China, and the Utilization of the Muslim World by the Western Colonials
VI. What Russia and China must do
Introduction
Fourteen years ago, on 4th December 2007, I published an article under title 'Russia, Islam, and the West', which -within few days- was officially (ИноСМИ / Inosmi) translated into Russian (' Россия, ислам и Запад'). I wanted to briefly elaborate on how things would develop and to also identify possible allies for Russia within the so-called 'Islamic World'.
As the translated version of the article was extensively reproduced, I noticed that it was also well understood. Example: the great portal Centrasia (www.centrasia.org), while republishing the Russian translation, added an over-title for the use of its readers to state the following: "Экспансия западного мира не столько решала проблемы, сколько распространяла их вширь" (The expansion of the Western world did not so much solve problems as spread them in breadth). Indeed, there could not be better summary of my article's contents. The over-title was indeed an excellent reflection of my original perception and ultimate conviction, namely that the West wanted to use the senseless Islamic World against Russia.
Here you have the links:
In that article's last part, I put a title that appeared very odd, even to several Egyptian and other African friends of mine (at the time, I was living in Cairo): "Islam is Turkey and Iran". In that part, I explained why only these two countries could possibly be Russia's allies against the Western colonial contamination that threatens the entire world. The reason for this statement is that only these two countries had maintained until that time a correct sense of historical-cultural identity and an imperial-level establishment and diplomacy. As a matter of fact, the rest of the so-called Islamic world is constituted by fake states-puppets of the colonial powers (from Morocco and Nigeria to Egypt, Pakistan and Indonesia); unfortunately, the uneducated, ignorant, and idiotic elites of these neo-colonial structures never realized what 'national integrity' means.
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Continue reading and download the article here:
Prof. Erol Manisali's Book Chapter about Me
Erol Manisali'nin Hakkımda Kitap Bölümü - Prof. Erol Manisali's Book Chapter about Me - Глава книги профессора Эрола Манисалы обо мне
1. Giriş – Introduction - Введение
Giriş
Rahmetli Prof. Dr. Erol Manisali (28/7/1940-29/10/2022) 2018 yılında yayınlanan kitaplarından birinde benim hakkımda bir bölüm yazmıştı; Kitabın adı 'Yolumun Kesiştiği Ünlüler'. Bu yeniden yayında, okuyucular art arda aşağıdaki materyali bulacaklar:
1- Türkçe, İngilizce ve Rusça kısa giriş,
2- bölümün metni (Türkçe),
3- resim olarak bölüm sayfaları ve kitap kapağı,
4- bölümün İngilizce çevirisi,
5- bölümün Rusça çevirisi,
6- Türkçe olmayan okuyucular için açıklayıcı notlar (İngilizce ve Rusça),
7- kitap tanıtımı ve verileri (Türkçe, İngilizce ve Rusça olarak),
8- Prof. Manisali'nin kitap bölümünde bahsettiği makalelerime ve kitaplarıma bağlantılar ve
9- Prof. Manisali ile ilgili biyografik notlara ve ölüm ilanlarına bağlantılar.
Mevcut sunum tüm bölümlerinde üç dillidir.
Introduction
In one of his books (published in 2018), the late Prof. Dr. Erol Manisali (28/7/1940-29/10/2022) wrote a chapter about me; the book title is 'Celebrities I crossed in my Path'. In the present re-publication, readers will successively find the following material:
1- the brief introduction in Turkish, English and Russian,
2- the text of the chapter (in Turkish),
3- the chapter pages and the book cover as pictures,
4- the English translation of the chapter,
5- the Russian translation of the chapter,
6- explanatory notes for non-Turkish readership (in English and Russian),
7- book presentation and data (in Turkish, English and Russian),
8- links to my articles and books mentioned by Prof. Manisali in his book chapter, and
9- links to biographical notes about Prof. Manisali and obituaries.
The current presentation is trilingual in all its parts.
Введение
В одной из своих книг (опубликованной в 2018 году) покойный профессор доктор Эрол Манисалы (28.07.1940-29.10.2022) написал обо мне главу; название книги - «Знаменитости, которых я встретил на своем пути». В настоящем переиздании читатели последовательно найдут следующий материал:
1- краткое введение на турецком, английском и русском языках,
2- текст главы (на турецком языке),
3- страницы главы и обложка книги в виде картинок,
4- английский перевод главы,
5- русский перевод главы,
6- пояснения для нетурецких читателей (на английском и русском языках),
7- презентация книги и данные книги (на турецком, английском и русском языках),
8- ссылки на мои статьи и книги, упомянутые профессором Манисалы в главе его книги, и
9- ссылки на биографические заметки о профессоре Манисалы и некрологи.
Текущая презентация является трехъязычной во всех ее частях.
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2. Prof. Cosmas Megalommatis'in dramı
Prof. Cosmas Megalommatis, Fransa ye Almanya'da hem tarih hem arkeoloji doktoralari yapmış, Yunanistan, Kıbrıs, Mısır ve ABD'de öğretim üyeliği olan, Türkçe dahil 15 dil bilen bir deha.
Nasıl mı tanıştık? 1980'1erin ortası ... Aylık İngilizce Middle East Business and Banking dergisini çıkarıyorum; yurtiçi ye yurtdışından yazılar geliyor.
Dr. Andrew Mango'dan Alman profesor Werner Gumpel'e, Doğan Kuban'dan Mümtaz Soysal'a kadar iktisadi, siyasi, sosyal, kiiltiirel yazılar geliyor ye yayımlıyorum.
Dr. Cosmas Megalommatis isimli bir Yunanlıdan Iran üzerine bir makale gelmış; değerli buluyorum ye yayımlanıyor. Daha sonra birkaç yazı daha geliyor.
Birkaç ay sonra kendisi derginin bürosuna geliyor, tanışıyoruz. Çok ilginç bir insan. Bana hikâyesini de anlatıyor. Atina Üniversitesinde asistan kadrosunda; Paris'te bir Fransız profesörle uzun çalışmalar yapıyor; "Hellenizm yoktur, oryantalizm vardır," içerikli bir çalışma ortaya çıkıyor.
Atina'da bir yayıneviyle anlaşıyor, basılacak. Ancak Atina Patriği'nin haberi oluyor ve Atina Üniversitesi rektörüne rnektup yazarak. Dr. Megalommatis'i üniversiteden attırıyor.
Dr. Cosmas çok kızıyor ye Yunanistan'ı terk ediyor. Hatta patriğe kızgınlığından Ortodoks mezhebinden ayrılarak Kahire'de Müslüman oluyor.
Ben bütün bunları gönderdiği yazılar dergide yayımlamdıktan çok sonra öğreniyorum. Levent'deki evime ziyarete geliyor. Sonra KKTC'deki bazı profesör arkadaşlar aracılığıyla Doğu Akdeniz Üniversitesi'nde öğretim üyeliğine başlıyor.
Bu arada 1991-1992'de benim Girne'de düzenlediğim konferansta, Türkiye ve Balkanlar konusunda tebliğ sunuyor. Bu geniş kapsamlı tebliğ, Kıbrıs Araştırmaları Vakfı tarafından kitap olarak 1992'de yayımlanıyor.
Bir sure sonra Doğu Akdeniz Üniversitesi'nde sebebini bilmediğim nedenlerden dolayı ayrılmak zorunda kalıyor ve Istanbul'a dönüyor.
Sık sık Levent'e bana geliyor. Halit Refiğ'le arası iyi, bir anlamda başımıza kalıyor. Bir Halit'te, bir bende.
Sonra Kahire'deki Fransız Arkeoloji Enstitüsü'nde çalışmaya başladığını öğreniyorum. Birkaç yıl sonra ABD'ye göçüyor ve bir üniversiteye kapağı atıyor.
Birkaç defa e-mail atıyor, temasımız çok sınırlı.
2007 yılında Türkiye'deki cumhurbaşkanlığı seçimlerine bir iki hafta kala Beyazit'ta Iktisat Fakültesi'ndeki odamdayım.
Bölüm asistanı Levent, heyencanla, kapıyı dahi vurmadan içeri dalıyor; "Erol Hoca bak bak, Prof. Cosmas Megalommatis Amerika'da seni yazmış". "Benim cumhurbaşkanı adayım Erol Manisalı" başlıklı uzun bir makale, bilgisayar çıktısı elimde. Kendi sayfasında yayınlamış ve bir iki yerel gazete tarafından iktibas edilmiş (www.americanchronicle, ID=24752).
Güler misiniz ağlar misiniz …. Beni gönlünde ve kafasında öyle yüceltmiş ki üstelik, hiç de önemsemediğim bir yere otutmuş.
Beni övdüğü için değil ama hayatımda karşılaştığım, ilginç bölgesel tezleri olan, biraz uçuk da olsa bir "daha"yı, "ünlü olmasa bile ilginç ve önemli kişi"yi, yolumun kesiştikleri arasına aldım.
Bu tür insanlar çok azınlıkta kalsalar bile yeni görüşlerin gizli öncüleri olmuşlardır.
Üstelik Prof. Megalommatis, 15 dünya dilini derinliğine bilen bir akademisyen.
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3. Bölüm sayfaları ve kitap kapağı - Chapter pages and the book cover - страницы главы и обложка книги
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4. Prof. Cosmas Megalommatis' drama
Prof. Cosmas Megalommatis prepared two doctorates in History and Archeology, in France and Germany,
He is a genius, who taught in Greece, Cyprus, Egypt and the USA, and speaks 15 languages, including Turkish.
How did we meet? Mid 1980's ... I publish the monthly English magazine Middle East Business and Banking; articles are coming from home and abroad.
From Dr. Andrew Mango to German professor Werner Gumpel, from Doğan Kuban to Mümtaz Soysal, I receive and publish economic, political, social and cultural articles.
An article on Iran came from a Greek named Cosmas Megalommatis; I found it valuable and it was published. A few more articles followed.
A few months later, he came to the magazine's office and we met. He was a very interesting person. He also told me his story. He belonged to the cadre of assistants at the University of Athens; he had been doing long studies with a French professor in Paris; a study with the content "There is no Hellenism, there is Orientalism" emerged.
He contracted with a publishing house in Athens; the study would be published. However, the Patriarch of Athens was informed and he wrote a letter to the rector of the University of Athens. Dr. Megalommatis is kicked out of the university.
Dr. Cosmas got very angry and left Greece. He even became a Muslim in Cairo by leaving the Orthodox sect, out of anger at the patriarch.
I learned about all these developments long after the articles that he sent were published in the magazine. He came to visit me in my house in Levent1. Then, through some friends, who were professors in the Turkish Republic of Northern Cyprus, he started his teaching career at Eastern Mediterranean University.
By the way, he presented a paper on Turkey and the Balkans at the conference that I held in Girne2 in 1991-1992. This comprehensive paper was published as a book by the Cyprus Studies Foundation in 1992.
After a while, he had to leave the Eastern Mediterranean University for reasons I don't know, and he returned to Istanbul.
He often came to me in Levent. He was on good terms with Halit Refiğ3, and in a way he was up to us. Once in Halit's; once in my house.
Then, I learned that he started working at the French Archaeological Institute in Cairo. A few years later, he immigrated to the USA and went to a university.
He sent e-mails a few times; our contact was very limited.
One or two weeks before the 2007 presidential elections in Turkey, I was in my office at the Faculty of Economics in Beyazit4.
My Department assistant, Mr. Levent5, burst in excitedly, without even knocking on the door; "Professor Erol, look! Prof. Cosmas Megalommatis wrote about you in America". I have a long article titled "My presidential candidate is Erol Manisalı", a computer printout. Published on its own page and quoted by a few local newspapers (www.americanchronicle, ID=24752)6.
Would you laugh or cry …. He exalted me so much in his heart and mind that he made me sit in a place that I didn't care at all about.
Not because he praised me, but for having encountered in my life a man with regionally interesting approaches, albeit somewhat eccentric, an interesting and important person, who crossed my path, I included him in this book, although he is not famous.
Such people, though very few, have been the secret pioneers of new ideas.
Moreover, Prof. Megalommatis is an academic who has deep knowledge of 15 world languages.
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5. Драма профессора Космы Мегаломматиса
Профессор Космас Мегаломматис подготовил две докторские степени по истории и археологии во Франции и Германии.
Он гений, который преподает в Греции, на Кипре, в Египте и США и говорит на 15 языках, включая турецкий.
Как мы познакомились? Середина 1980-х ... Я издаю ежемесячный английский журнал Middle East Business and Banking; Статьи поступают из дома и за рубежом.
От доктора Эндрю Манго до немецкого профессора Вернера Гумпеля, от Догана Кубана до Мюмтаз Сойсал, я получаю и публикую экономические, политические, социальные и культурные статьи.
Статья об Иране была написана греком Космасом Мегаломматисом; Я нахожу это ценным, и оно опубликовано. Далее еще несколько статей.
Через несколько месяцев он приходит в редакцию журнала, и мы встречаемся. Он очень интересный человек. Он также рассказывает мне свою историю. Он принадлежит к числу ассистентов Афинского университета; он долго учился у французского профессора в Париже; появляется исследование с содержанием «Нет эллинизма, есть ориентализм».
Заключен контракт с издательством в Афинах, оно будет опубликовано. Однако Патриарх Афин был проинформирован и написал письмо ректору Афинского университета. Доктора Мегаломматиса выгнали из университета.
Доктор Космас очень злится и уезжает из Греции. Он даже стал мусульманином в Каире, выйдя из православной секты, из гнева на патриарха.
Обо всех этих событиях я узнал уже давно после того, как статьи, которые он присылал, были опубликованы в журнале. Он пришел навестить меня в моем доме в Левенте1. Затем через друзей, которые были профессорами в Турецкой Республике Северного Кипра, он начал свою преподавательскую деятельность в Университете Восточного Средиземноморья.
Кстати, он выступал с докладом о Турции и Балканах на конференции, которую я проводил в Гирне2 в 1991-1992 годах. Этот всеобъемлющий документ был опубликован в виде книги Фондом кипрских исследований в 1992 году.
Через некоторое время ему пришлось покинуть Восточно-Средиземноморский университет по непонятным мне причинам, и он вернулся в Стамбул.
Он часто приезжал ко мне в Левент. Он был в хороших отношениях с Халитом Рефигом3 и в чем-то нам подчинялся. Однажды у Халита; однажды в моем доме.
Потом я узнал, что он начал работать во Французском археологическом институте в Каире. Через несколько лет он иммигрировал в США и поступил в университет.
Он отправил электронные письма несколько раз; наши контакты были очень ограничены.
За одну или две недели до президентских выборов 2007 года в Турции я был в своем кабинете на экономическом факультете в Беязите4.
Мой ассистент, господин Левент5, взволнованно ворвался, даже не постучав в дверь; «Профессор Эрол, смотрите! Профессор Космас Мегаломматис писал о вас в Америке». У меня есть длинная статья под названием «Мой кандидат в президенты — Эрол Манисалы», компьютерная распечатка. Публикуется на собственной странице и цитируется несколькими местными газетами (www.americanchronicle, ID=24752) 6.
Вы бы смеяться или плакать .... Он так возвеличил меня в своем сердце и разуме, что заставил меня сесть на место, которое меня совершенно не заботило.
Не за то, что он хвалил меня, а за то, что встретил в своей жизни человека с регионально интересными подходами, хотя и несколько эксцентричного, интересного и важного человека, перешедшего мне дорогу, я включил его в эту книгу, хотя он и не известен.
Такие люди, хотя и очень немногие, были тайными пионерами новых идей.
Кроме того, профессор Мегаломматис является академиком, обладающим глубоким знанием 15 языков мира.
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6. Notlar - Notes - Примечания
Notes for non-Turkish readership in English & Russian:
1. Levent is a district in Istanbul.
2. Girne was also known as Keryneia.
3. Halit Refiğ (1934-2009) was one of Turkey's foremost film directors, film producers, screenwriters and writers.
4. Beyazit is a district in Istanbul.
5. Levent is also a Turkish personal name for men.
6. The correct link would be: https://www.americanchronicle.com/articles/24752
However, the site was hacked and closed down 2014.
Примечания на английском и русском языках (для нетурецких читателей):
1. Левент – район в Стамбуле.
2. Гирне также была известна как Кириния.
3. Халит Рефиг (1934-2009) был одним из ведущих турецких режиссеров, продюсеров, сценаристов и писателей.
4. Беязит — район в Стамбуле.
5. Левент также является турецким личным мужским именем.
6. Правильная ссылка: https://www.americanchronicle.com/articles/24752.
Однако в 2014 году сайт был взломан и закрыт.
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7- Kitap tanıtımı ve verileri - Book presentation and data - Презентация книги и данные книги
Prof. Manisali'nin kitabının adı:
Prof. Manisali's book title:
Название книги профессора Манисалы:
Erol Manisalı, Yolumun Kesiştiği Ünlüler
Erol Manisali, Celebrities I crossed in my Path
Эрол Манисалы, Знаменитости, которых я встретил на своем пути
Kitap hakkında
Prof. Dr. Erol Manisalı akademik çalışmaları sırasında ve yazarlık yaşamı boyunca tanıştığı yerli-yabancı ünlü simalarla ilgili anılarını paylaşıyor. Siyasetçiler, sanatçılar, bilim insanları, işadamları, Manisalı’nın gözlem gücünün süzgecinden geçerek, Türkiye’nin yakın tarihinde bıraktıkları izlerle yer alıyorlar Yolumun Kesiştiği Ünlüler’de.
Bülent Ecevit’ten Kirk Douglas’a, Süleyman Demirel’den Vehbi Koç ve Sakıp Sabancı’ya, Turgut Özal’dan Attila İlhan’a, Mümtaz Soysal’dan İlhan Selçuk’a, General Franco’dan Zekeriya Öz’e açılan yelpazede pek çok ismin adeta resmi geçit yaptığı elinizdeki kitap, hem bir anılar demeti, hem de yakın dönem siyaset notları niteliği taşıyor.
Yolumun Kesiştiği Ünlüler, Avrupa Birliği’yle ilişkileri, Kıbrıs sorununu, Ergenekon operasyonlarını, din sömürüsü ve darbeleri, Erol Manisalı’nın ilk kez dile getirdiği gerçekler ve yaşanmışlıklar temelinde yeniden yorumluyor.
"Yolumun kesiştiği ünlü kişiler ile olaylar arasındaki bağlar bazen üzücü bazen de trajikomik özellikler içeriyor. Bunları kamuoyuna aktarmadığım takdirde, ortaya çıkmaları mümkün olmayacaktı. Sadece benim hafızamda saklı kalmalarını istemedim".
About the book
Prof. Dr. Erol Manisalı shares his memories of famous local and foreign faces he met during his academic studies and throughout his writing life. Politicians, artists, scientists, businessmen take their place in 'Celebrities I crossed in my Path' with the traces they left in Turkey's recent history, passing through the filter of the observation power of Manisalı.
From Bülent Ecevit to Kirk Douglas, from Süleyman Demirel to Vehbi Koç and Sakıp Sabancı, from Turgut Özal to Attila İlhan, from Mümtaz Soysal to İlhan Selçuk, from General Franco to Zekeriya Öz. The book in your hand, in which many names have made an official parade, is both a bundle of memories and notes on recent politics.
'Celebrities I crossed in my Path' reinterprets the relations with the European Union, the Cyprus problem, the Ergenekon operations, religious exploitation and coups based on the facts and experiences that Erol Manisalı first voiced.
"The ties between the famous people I crossed with and the events sometimes contain sad and sometimes tragicomic features. If I did not make them public, they would not have been possible. I just didn't want them to remain hidden in my memory".
О книге
Профессор доктор Эрол Манисалы делится своими воспоминаниями об известных местных и иностранных лицах, с которыми он встречался во время учебы и на протяжении всей своей писательской жизни. Политики, художники, ученые, бизнесмены занимают свое место в «Знаменитости, которых я встретил на своем пути» со следами, которые они оставили в новейшей истории Турции, пройдя через фильтр наблюдательной силы Манисалы.
От Бюлента Эджевита до Кирка Дугласа, от Сулеймана Демиреля до Вехби Коча и Сакипа Сабанджи, от Тургута Озала до Аттилы Ильхана, от Мюмтаза Сойсала до Ильхана Сельчука, от генерала Франко до Зекерии Оз. Книга в вашей руке, в которой многие имена сделали официальный парад, представляет собой одновременно пачку воспоминаний и заметок о недавней политике.
«Знаменитости, которых я встретил на своем пути» переосмысливает отношения с Европейским Союзом, кипрскую проблему, операции «Эргенекон», религиозную эксплуатацию и перевороты на основе фактов и опыта, которые впервые озвучил Эрол Манисалы.
«Связи между известными людьми, с которыми я пересекался, и событиями иногда содержат печальные, а иногда и трагикомические черты. Если бы я не обнародовал их, они были бы невозможны. Я просто не хотел, чтобы они оставались скрытыми в моей памяти».
Kitap verileri / Book data / Данные книги
KIRMIZI KEDİ YAYINEVİ
Yayın Tarihi: 19.03.2018
ISBN: 9786050980936
Dil: TÜRKÇE
Sayfa Sayısı: 120
Cilt Tipi: Karton Kapak
Kağıt Cinsi: Kitap Kağıdı
Boyut: 13.5 x 19.5 cm
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RED CAT PUBLISHING HOUSE
Release Date: 19.03.2018
ISBN: 9786050980936
Language Turkish
Number of Pages: 120
Binding Type: Paperback
Paper Type: Book Paper
Size: 13.5 x 19.5 cm
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ИЗДАТЕЛЬСТВО КРАСНЫЙ КОТ
Дата выхода: 19.03.2018
ISBN: 9786050980936
Язык Турецкий
Количество страниц: 120
Тип переплета: Мягкая обложка
Тип бумаги: Книжная бумага
Размер: 13,5 х 19,5 см
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8. Prof. Manisali'nin kitap bölümünde bahsettiği makalelerime ve kitaplarıma bağlantılar - Links to my articles and books mentioned by Prof. Manisali in his book chapter - Ссылки на мои статьи и книги, упомянутые профессором Манисалы в главе его книги
Prof. Manisalı ile ilgili yazdığım yazının linkleri:
Links to my article about Prof. Manisali:
Ссылки на мою статью о профессоре Манисалы:
![Erol Manisali for President of Turkey (18th April 2007) - [DOCX Document]](https://64.media.tumblr.com/b1fe1889d22e1e7ad00ceee4b67e5839/a6ac1736a8f0d038-57/s1280x1920/579ae1d8d0fc10cbc7afa4624eca3eda7e5cf436.jpg)
Prof. Manisali'nin kitabının bölümünde adı geçen konuşmamın ve kitabın yayınlandığı linkler:
Links to the publication of my speech and the book that are mentioned in the chapter of the Prof. Manisali's book:
Ссылки на публикацию моего выступления и на книгу, которые упоминаются в главе книги профессора Манисалы:
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9. Prof. Manisali ile ilgili biyografik notlara ve ölüm ilanlarına bağlantılar - Links to biographical notes about Prof. Manisali and obituaries - Ссылки на биографические заметки о профессоре Манисалы и некрологи
Egypt, Palestine, Syria, Iraq, Iran, Turkey and Greece: False History, Fake Religion and Worthless Education
Egypt, Palestine, Syria, Iraq, Iran, Turkey and Greece: False History, Fake Religion and Worthless Education lead to Disastrous Wars to fit an Evil Eschatological Agenda
Few days ago, I sent to a friend in Turkey a link to the Times of Israel; the feature presents new archaeological discoveries dating back to the time of Ramses II (who reigned from 1304 to 1235/or as per the lower chronological system, which is less probable, from 1279 to 1213). The article can be found here:
Frozen in time: 3,300-year-old burial cave from Ramses II era found at popular beach
I- The Calamitous Structure of Cultural Colonialism
My friend replied asking me to what extent we can trust Israeli scholars. His few words revealed an enormous ignorance, which -quite unfortunately- was personal and particular to him but prevails worldwide. This ignorance has to do with a very crucial issue, namely the fact that between the layer of Western (Israeli included) scholars and that of the average public, there are -across the Earth- several other layers through which the discoveries, data, explorations, info, investigations and conclusions of the various scholars are being distorted, altered and totally disfigured in order to keep the general readership in confusion, wrong conceptualization of the facts, and mistaken contextualization of the data. Of course, many scholars are known for carrying out biased research and for deliberately distorting the historical truth in order to promote preconceived schemes, fake ideologies, and personal misperceptions, but this layer is not always the main part of the problem.
Due to the aforementioned layers, the same original piece of info ends up multiply transfigured and ultimately misunderstood among various readers all over the world. These layers of catastrophic disinformation and premeditated misinformation have to do with the educational system of each and every country, the contents of the historical manuals, the publishing houses, the books published or not published, the effectuation or omission of translations (of books written in other languages), the press and the mass media in general, the different topics featured or avoided, the various issues discussed or not discussed, the frequency with which themes are presented, the circle of the Art and notably Cinematography, the movies and the documentaries released or not released, the local academic establishment in general, the religious establishment and the extent to which it influences (or it is allowed to influence) the entire nation, and -last but not the least- the political-governmental-administrative establishment.
At this point, it is essential to clarify that the political-governmental-administrative establishment in most of the countries of the world is not at all as powerful and as omnipotent as people erroneously think it is. This is so because of the fact that in most of the countries the ruling class is merely the product of the local 'system' (all the previous layers that I mentioned and viewed in historical perspective) and they therefore have tragically failed to even imagine that, in order to be real rulers, they have to first reject everything that they know, then examine, crosscheck, criticize and re-evaluate everything they had been taught, every single point that they had learned as hypothetically correct, and every single issue in life that they accepted thoughtlessly. Without an overwhelming, ongoing self-criticism, everyone can be mistaken at any possible moment. Permanent reassessment of everything is the clear condition that distinguishes the living from the dead.
Now, the above statement takes an even more nefarious turn if we take into consideration that in most of the cases a colonial interference took place locally involving extensive practices of educational, academic, intellectual, cultural, spiritual, ideological, political, economic and military intrusion, guidance and dictatorial decision-making in total opposition with the indigenous nation's spiritual integrity, moral decency, cultural integrity, and national coherence.
Quite unfortunately, the very maleficent reality is that at the origin of every political-governmental-administrative establishment that is virtually unable to ceaselessly perform austere self-criticism and reassessment are hidden the immutable successors of a colonially imposed administration, which had caused terrible bloodshed because it was (at least initially) rejected. These colonial pawns that were dictatorially placed atop of the local government implemented colonial choices against local traditions, options and concepts at all levels: governmental, political, military, intellectual, academic, religious, spiritual, educational, artistic, cultural, behavioral and economic.
The colonial powers of England, France and America did not implement the same policies and did not seek to get the same results everywhere; from place to place, they tried to produce a fake, colonial, reality that suits the eschatological agendas of the different parts (Jesuit, Freemasonic, Zionist) of their establishment and backstage.
Here, they gathered 4-5 different nations and they tried to build a new state (this is called 'Afghanistan'); there, they tried to divide a united nation (which has merely linguistic particularities from place to place, as it happens everywhere) and they created a fake nation out of thin air (this is named 'Ukraine'). Every single detail of the colonial policies and practices hinges on eschatological details of the different agendas of the-powers-that-be.
What follows is my response to my friend's question about the veracity of Israeli scholars' findings and conclusions.
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Dear Hakan,
Hope you are fine!
When it comes to the modern state of Fake Israel, I can tell you very easily that, in reality, today's fake Muslims, due to their ignorance and stupidity, created that state. They contributed to its success only due to their darkness. I will only give you few examples of what these Muslims did not know.
II- Southern Canaan: an Egyptian Territory
The entire southern Canaan was part of Egypt for many centuries. Few people (even in Syria, Turkey, Egypt, Iraq, Palestine, Lebanon and Jordan) know that most of today’s Lebanon, the southern confines of Syria, the western part of Jordan, and all the land of Palestine belonged to Egypt for several hundreds of years in the second half of the 2nd millennium BCE.
Of course, these lands were not inhabited by Egyptians but Canaanites, i.e. Semitic populations who were the ancestors of the Phoenicians. However, they were heavily Egyptianized culturally and in every major city there was a good scribe specialized in Egyptian hieroglyphics. The Egyptians allowed local chieftains and small kings to stay in and rule place, and they collected annual tribute. But Egyptian army was patrolling there, pretty much like throughout North Sudan (i.e. Ancient Cush) for more than 1000 km south of Wadi Halfa alongside the Nile (up to Abu Hamed).
Asiatic and Cushitic territories were in reality colonial provinces. That is why it is correct to divide Ancient Egyptian History into Ancient Kingdom, Middle Kingdom and New Empire (1580-1080 BCE), because the 18th-20th dynasties constituted an imperial force.
In the northern confines of their Asiatic territories, the Egyptians were constantly clashing with the North Mesopotamian Mitanni kingdom of the Hurrians and with the Anatolian Hittites in order to maintain their presence in Southern Canaan.
The most famous of those battles was at Kadesh (Ancient Canaanite term from which originates the Arabic word Quds), which was located 25 km SW of Homs (Emessa). The battle of Kadesh (nearby the Orontes River-Asi Nehri; the same river that crosses Antioch/Antakya) is the earliest war to be documented from two different historical sources (Cuneiform Hittite and Egyptian hieroglyphics) and, although Ramses II (fighting at very old age) risked being encircled, the battle ended with no real outcome. The two emperors realized that they were in a status of military parity and expressed a certain degree of reciprocal respect; they then concluded the World History’s earliest saved treaty: the Treaty of Kadesh (between Hattushili III and Ramses II) — of which a copy is present in the premises of UN in New York.
III. Wrong Education & Ignorance of Historical Identity can destroy entire countries
All this and much more should be on all historical manuals of the schoolchildren of Egypt, Palestine, Jordan, Syria, Lebanon, Iraq and Turkey. Publishing houses should translate to Turkish, Arabic, Syriac, Coptic, Kurmanji, Zazaki, and Sorani books written by foreign scholars about these topics.
These topics should also be extensively and repeatedly discussed in the press and the TV, while great historical films and many documentaries should have been shot on similar historical events too. For a Turk today, Hattushili III and the Battle of Kadesh are more important than Mehmet II's conquest of the tiny city-state of Constantinople in 1453. Any stupid guy, who disagrees with my statement, will lose his stupid country that he -provenly- does not deserve.
Unfortunately, the local, ignorant and uneducated masses of these countries destroy themselves and compromise (or even endanger) their future with their false religion (on which they so excessively but so erratically, so purposelessly and so mistakenly focus). This is so, because their so-called religion has nothing to do with the historical faith preached by prophet Muhammad, but consists in an evil and execrable political ideology that keeps all the masses idiotic enough for England, France, America, Canada, Australia, Israel, Belgium, New Zealand and Holland to use them as they want. Why is this so? Because their fake religion prevents a proper nation building!
All the ignorant and idiotic sheikhs of today’s fake Islam are the best tools of Israel, UK, US, France and the Western World in general. You will see that Israel will sooner or later will expand its borders — not for any other reason but because all these idiots, the Palestinians, the Egyptians, the Jordanians, the Lebanese, the Iraqis and others never became real nations able to duly evaluate their own History and extract the correct conclusions as regards their political decision-making. For the time being, only Russia prevents Israel from occupying all lands between Euphrates and Nile.
People, who do not know their History, will therefore be erased by the criminal Zionists, Jesuits and Freemasons. These evil gangsters, who controlled the real power of the Western countries, imposed on the colonized populations of the detached provinces of the Ottoman Empire the existing, fake religious and political leaderships in order to deliberately make these populations permanently unable to become proper nations and fight for their lands.
IV. National History, not Religion, makes today's Nations Strong
The only, who understood the reality and imposed the correct measures and the suitable educational programs, was Kemal Ataturk; for today’s Turks, the History of the Hittites, the Assyrians, the Urartu, the Phrygians, the Ionians, the Romans, the Eastern Romans, the Aramaeans. the Iranians, the Turkmen and the Mongols is more important than the life of prophet Muhammad, the early Caliphates, and the failed Ottoman family rulers.
National History, National Education, National Identity and National Integrity have nothing to do with religion, but have much to do with culture. That is why at the level of the correct educational curriculum, there must not be a course of Religion, but a course of History of Religion. Consequently, for the National History of the Turks today, the Hittite religion, the Attalid religion (as documented on so many monuments of Pergamum/Bergama), Iranian Mithraism (as revealed in Nemrut Dagh, the illustrious peak sanctuary and tumulus of Commagene, and elsewhere), Manichaeism and Nestorian / Monophysitic Christianity are more important than the early History of Islam, which did not occur on Anatolian soil.
Either you like it or not, it is like this or ….. you then have
- Greeks asking Smyrna, Ikonion, Constantinople and Trabzon,
- Armenians demanding NE Anatolia (by using the Armenian names of the different locations),
- Syrians saying that Hatay province belongs to Damascus, and
- Kurmanji aspiring to their own «state»!
The only possible response to the racism, the irredentism and the revisionism that are promoted by the so-called 'Megali Idea' of the fake Greek state is the full public demonstration of the fact that today's Turks reflect the historical continuity of all nations and civilizations that existed in Anatolia. But this must be shown. The historical documentation must be evident in various festivals, special feasts, public spectacles, historical manuals, documentaries, movies, books, the press, the TV channels and the political discourses of the politicians and the statesmen. In other words, Turks must appear as representing the full historical continuity of Anatolia, Istanbul and Thrace. The only possible opposition to the racist version of History, which is supported by fake states fabricated by the West, is History of Cultural and National Continuity.
In a society of nations, there cannot be religious education or religion in Education; there has to be History of Religions. Not a fake version of History of Religions as it happens in the corrupt states of European Union, UK, US, Canada, Australia, and New Zealand where the manuals include chapters about Hinduism, Buddhism and other religions that are totally unrelated to those lands! On the contrary, a true and pertinent manual of History of Religions for Turkey's secondary education will have to include chapters for
a) Manichaeism, which -preached from Mesopotamia- became the first religion in the World History to have adepts from the Atlantic to the Pacific,
b) Nestorian Christianity, which -preached by Patriarch Nestorius of Constantinople- was diffused by the Aramaean merchants of Northern Mesopotamia as far as India, Central Asia, China and Siberia, becoming an important religion among Mongols as well, and making cities like Nusaybin, Urhoy (Urfa), and Mardin known to the easternmost confines of Asia,
c) Tengrism, which was the traditional monotheistic religion of all Turanian nations in Eastern Siberia, and
d) all the religions of nations that developed civilizations on Anatolian soil.
If you don’t develop your National History in a way that reconfirms the continuity that you represent, you simply don’t stand on your territory. Others will demand it. And this is the scope of the foreign involvement (I mean that of the colonial powers); they attempt to revive ancient conditions, situations and kingdoms.
V. What means National History for today's Turks?
Today’s Turks are an amalgamation of several Anatolian nations from the Hittites down to the Eastern Romans, with a minor component of various Turkmen tribes (Seljuk, Dânişmendliler, Akkoyunlu, Karakoyunlu, Ottomans, etc.), who arrived and settled in Anatolia over the past 1000 years. At the times of Kemal Ataturk, true and correct National History was developed and imposed; then the Greeks did not have to demand anything anymore.
The ominous «Megali Idea» was abolished because of the rise of Kemal Ataturk.
Why?
Because it had a certain value only when opposite the stupid Ottomans!
Why were the Ottomans stupid?
Because they wanted to live in an era of modern nations without developing their National History (if they ever could)!
The idiots thought that their fake religion was enough!
That's why they became a most ridiculed and ultimately windswept kiosk!!
When stupid politicians started coloring Turkey's cultural heritage as markedly Turkic / Turanian, the Greeks (guided by the French and other Westerners) started saying: «let's go back to Central Asia» or «prophecies announced our return to 'our' Constantinople»! They are technically right, although they were saying evident lies, because the stupid Pan-Turanians of Alparslan Türkeş are the mere fabrication of the English secret services.
Who is Alparslan Türkeş?
A Cypriot!
This means automatically «an agent of the English, who was sent to Turkey in order to destroy the state of Kemal Ataturk».
Türkeş’ stupid face is that of a Mediterranean; same for Bahçeli; if he walks in the streets of Ashgabat, Almaty or Bishkek they will take him for a European, a Pole or a Czech!!
And as you know, Pan-Turkism and Pan-Turanianism were strictly prohibited in Turkey at the time of Kemal Ataturk.
Why?
Because they are a form of Trotskyism and false internationalism!
Why do I say that the Greeks, willing to return to Constantinople, are technically right, although they were saying evident lies?
This is so for the following reasons; a monument is a dead item. It becomes alive in the hearts and the minds of people, who are conscious of their association with this monument, feel what it represents to them as cultural heritage, and have a proper perception of the monument's value.
If for Turks Ayasofya (Hagia Sophia) Museum is more related to Mehmet II (1432-1481; reigned from 1444 to 1446 and from 1451 to 1481) than to Justinian I (482-565; reigned after 527), this means that they do not want to represent the Eastern Roman element or component of their identity. So, the Greeks are technically right, when saying that they feel attached to the value of the monument as a church. This situation generates apparently a clash (with one country reflecting one cultural-historical component of the monument, and the other expressing another component) that the Western powers will do their ingenious best to exploit.
The statu quo ante (when Ayasofya was exclusively a Museum) was a well-thought and balanced situation; it explicitly represented Modern Turkish equidistant stance towards the Eastern Roman and the Ottoman past (and cultural components of the monument); the only possible correct step beyond Kemal Ataturk's wise decision would be to open the monument to both cults of parity basis; 60 days (1/6 of the year) for each cult would be a realistic and well-considered approach. It would also reflect the historical reality as per which the ancestors of many of today's Turks were Eastern Roman Orthodox at the time of the conquest of Constantinople (1453).
What are the evident lies that the Greeks say?
This is simple to answer. In reality, they are very hypocritical about their claims on Hagia Sophia and Constantinople; this is so because of the lawless laws that they passed in order to be in harmony with those of the evil European Parliament and the biased pro-homosexual, pro-fornication and pro-Sodomy policies that the corrupt Western countries pursue.
You cannot evoke the last Eastern Roman king when you disreputably, criminally and inhumanly accept homosexual marriages; homosexuals and lesbians have no right to speak about Christian churches because by so doing, they desecrate them.
VI. Between Turkey and Greece, there can only be a Clash between Two Opposite Historical Models.
There cannot be opposition of the type «Islam vs. Christianity» or «Islam vs. West» in the clash between Turkey and Greece. This is what the Western colonial countries attempt to achieve via their local stooges; but it will be mutually calamitous. The only possible clash has to be that between two opposite historical models. This demands from the Turks a high level of national historical consciousness in order to demolish the bogus-historical dogma of the modern fake Greek state.
The only chance for any modern state to constitute a real modern nation is to consolidate its National History, National Education, National Identity and National Integrity; Turks do not need stupid and fake movies about the Ottoman family. They need movies about the Hittites, their enemy Troy, and their allies, i.e. the Achaeans of Mycenae. They need movies about the Attalids; they need movies about the Ionians of Smyrna who were very different from the Dorians of Sparta. They need movies about the kings of Pontus who were entirely Iranian Mithraic of culture. They need movies about the wars between the Eastern Romans and the Sassanid Iranians. They need movies about the Eastern Roman religious movements of Iconoclasm and Paulicianism.
The most important point in all the above is this: in these proposed movies that have to be released by Turkish Cinematography, the various Greek positions about these topics must be opposed and rejected. In all these proposed projects, the truth must be emphatically supported and propagated, and the lies of the Greek education, books, press, mass media, and documentary movies rejected.
In other words, the true opposition between today’s Turkey and today’s Greece cannot be a silly polarization of the type «Ottoman Empire» vs. «Eastern Roman Empire». It has to take another form; when releasing a documentary, writing a book, including a chapter in the manuals or arranging a seminar and an open lecture about the «Eastern Roman Empire» (for which today’s Greeks blindly support Iconolatry and Iconodulism), the Turkish authors, speakers, intellectuals or film directors must defend (in the manuals of National History, in the press and the mass media, in the publishing houses, and in the documentary movies) Iconoclasm and Iconomachy.
In Greece where there is no freedom to establish private universities, the various pseudo-professors of the state universities, the racist bogus-journalists, and the clownish diplomats, who are indoctrinated with the state’s fake historical dogma, say thousands of lies about Ancient Ionians, Aeolians, Asia Minor, Troy, Pontus, Cappadocia, and the Eastern Roman Empire.
Either Turkey will oppose all this filthy material point by point or Ankara will play stupidly the game of the French and the English with Erdogan’s silly Political Islam and then the country will be destroyed, because this is the existing English-French-American plan. Turkey will then look like another Palestine or Afghanistan.
This is the supreme reality in today’s world:
- if you don’t fully and comprehensively express the historical past and the cultural heritage of your land in the National History manuals of your high schools, others do not accept that your lands belong to you. This is common for all: Turkey, Iran, Iraq, Syria, Egypt, Palestine, Sudan, Yemen, etc.
VII. Muslim Countries without National History will disappear in the Forthcoming Reconquista
Instead of learning Arabic and religion in the high schools, in Egypt the school children should study Egyptian Hieroglyphics and Coptic.
Instead of learning Arabic and religion in the high schools, in Syria, Lebanon, Palestine and Jordan the school children should study Phoenician, Assyrian-Babylonian, Hurrian, Aramaic and Syriac (Suryani).
Instead of learning Arabic and religion in the high schools, in Iraq the school children should study Assyrian-Babylonian and Sumerian.
Instead of learning Arabic and religion in the high schools, in Turkey the school children should study Hittite, Assyrian-Babylonian, Ancient Greek and Latin.
Instead of learning Arabic and religion in the high schools, in Iran the school children should study Old Achaemenid Cuneiform and Middle Persian (of the Sassanid times).
What you fail to understand that what is being undertaken by the Western colonial countries and the forces behind them (in addition to several other projects) consists in reality in another Reconquista.
What happened in 15th c. Spain (when the Catholic forces eradicated the local Muslim states), what took place in 16th c. Russia and Siberia (when the Orthodox forces gradually eliminated the local Muslim states), and what occurred in 19th c. Balkans (when the colonially fabricated fake states of Greece, Montenegro, Serbia and Romania terminated the Ottoman presence there) is now being attempted in several fronts from Morocco to Indonesia.
VIII. Religion does not liberate Nations! National History and Identity do!
In fact, all the fake professors of universities, fake sheikhs, fake politicians, fake journalists and even fake film directors in all the aforementioned countries worked in order to generate the Greater Israel, and when it will become a reality, all the people will stupidly ask «oh! How did it happen?»
I am not a fake historian, who got a position by saying «yes» to silly politicians, to trashy sheikhs and to fake (: crypto-homosexual) priests, who have been put in place by the English, the French and the Americans in order to destroy their own country.
I am a historian who learned and said always the truth.
You will soon see the terrible disaster that these ignorant, idiotic and cursed sheikhs of Hamas and Hezbollah, of Al Azhar and Medina proved to be able to bring on their peoples!
When did I come to know about it? In 2004! At the time, I was working in Cairo, but wanted to find a position in a university in another country. So, I checked online, found Birzeit University in Ramallah (later I understood that it was a CIA nest), noticed that they did not have a proper National History of the Palestinian Nation (from the Peleset of Crete and the Aegean to the Philistines to the Aramaization of the Roman times), and I wrote to them an email, attaching a long proposal and my curriculum.
After all, what is a nation without National History? A non-entity gone with the wind!
Result? No response! It was a very useful and rewarding experience for me! I then realized that all these fake professors of Palestinian (and other) universities are in fact on the payroll of the English and the American secret services (or merely depend on those who are), and they will consequently die like dogs before finally going to the bottom of the Hell where a position has been reserved for them.
This is the only truth: Israel was in reality created by all the stupid, uneducated and ignorant leaders of surrounding nations and by equally ignorant tribal chieftains of the Palestinians who did not know how to properly act and pertinently react.
All these stupid people did not have National History (: did not know their own National History) in order to effectively oppose and reject the lies of the Khazarians who were never Jewish but played a theater that not one Muslim mufti, qadi or sheikh was able to ever detect — let alone denounce and decry, proving the Khazarians’ claims on Palestine as entirely and definitely false.
Now, all the wars, which will soon explode, will be useful only to the various plans and agendas of the Zionist Khazarians, the Fake Freemasons of England, the other Fake Freemasons of France and America, and the Jesuits of Vatican.
Real faith has nothing to do with prayer or fasting; these are optional tools to consolidate the faith. Faith means -above all- pertinent use of every person’s intellect. This is God’s greatest present to Man.
Men have to use their intellect or they will face the consequences!
Best regards,
Shamsaddin
Prof. M. S. Megalommatis - Interview with Leyla Tavşanoğlu, Cumhuriyet, 23 January 1994
Prof. M. Ş. Megalommatis - Leyla Tavşanoğlu ile söyleşi, Cumhuriyet, 23 Ocak 1994 проф. М.Ш. Мегаломматис - Интервью с Лейлой Тавшаноглу, Cumhuriyet, 23 января 1994 г. -------------------------— Türkiye ile Yunanistan arasındaki ilişkiler / Отношения между Турцией и Грецией / The relations between Turkey and Greece
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Download the interview in PDF:
Neynava: a Contemporary Music Accompaniment or the Diachronic Echo of the Orient?
Нейнава: современное музыкальное сопровождение или диахроническое эхо Востока?
(чтобы прочитать русскоязычную версию, листайте вниз!)
107 Pictures in Album / 107 Фотографии в альбоме: https://vk.com/album429864789_285631354
Music / Музыка:
Back in the middle 1980s, Hossein Ali Zadeh's Neynava was, first and foremost, my constant music accompaniment from Nineveh, Assyria, Kalhu (Nimrud), Arbil and Kirkuk to Cizre, Hakkari, Van, Urmia, Tekab, Hamadan and Kermanshah, throughout all the valleys of the Anti-Taurus and Zagros.
In summer, spring, winter and autumn, in Northern Iraq, Eastern Turkey or Western Iran, when I entered a bus, a minibus or a taxi, after resuming my seat, I always put the cassette in my tape recorder (Sony Walkman) and started playing the music. I saw interminable landscapes, traveling on the Neynava sound waves.
The years passed, the techniques changed, the exercises became more difficult, the explorations went back and forth, and the speed became comparable to the tempo of Ferdowsi's narratives. My inclination to these transcendental Russian Mountains, the constant roller coaster of my life, took me to different places in variable times.
Moving from Sargon of Akkad to Tamerlane, exploring the tellurian matter, discovering the aquatic undulations, and traveling on the aerial trajectories, I arrived in the Invisible Palace of Nezami Ganjavi.
And when the mysterious "Seven" became the ostensible "Eight", instead of me traveling, the various places and the diverse times came to visit me. Only then I discovered the radiation of the Tears of the Man, the vibration of the Blood of God, the blessings of Ludlul Bel Nemeqi, and the Truth of the Hidden Quran.
- Was I a soldier in the Battle?
- Where are the Mountains of the Ultimate Limit?
- What makes the inexorable strength of the Soft Waters?
- How long can an Army endure when crossing the sand of the desert, which is the Entrance to the Netherworld?
- Whom does the Sperm of God heal?
- Is the Fight of the Man always meant to entertain the Soul of a Mountain and the Heart of a River?
- Are all these inimical reflections truly real beings or did we all create them because of our fears?
- Will the 600 Anunnaki rise at last to greet us in a sign of approbation?
After I stayed long at the very bottom of the cylinders of these hitherto unanswered questions, I decided to rise and come back to my daily occupations. Through the myriad of corridors, across the innumerable pathways of atemporal existence, thanks to the absolute control of ethereal particles and to the balance of electromagnetic vibrations, when the velocity becomes infinite and the oscillation none, by means of spiritual anxiety, pulmonary benediction, mental supplication, cordial empathy and intestinal nihility, I crossed the nonexistent space of time and appeared at the peak of a mountain.
The Ardalani shepherd who was in the near slopes had two dogs, one male and one female. The male dog started to rub against my right leg, and the female against my left leg. The shepherd asked me how many years we were left with and I said how many millennia had passed.
The affinity of numbers is a joyful experience. Delighted because of our mutual nutritional abstinence, vitalized due to our reciprocal celibacy, electrified thanks to our mental chastity, empty of thoughts, free of desires, and clear of feelings, we embraced one another, heart on heart, as it happened since the times of Sargon of Akkad, paid tribute to one another, and returned to our respective times.
The number of affinities is a distressing experience. And the sole solace for me now is my Ardalani friend whom I so unexpectedly encountered and from whom I so much learned. I feel that you may perhaps wish to ask me why, willing to come back to my daily occupations, I inadvertently met the Ardalani shepherd. I thought you knew; sometimes, I make mistakes.
An echo was coming from the four corners of the Universe; it was an incredible resonance within the cylinders of these hitherto unanswered questions. The myriad of corridors only reinforced this echo; the innumerable pathways made it impossible for me to escape the enchanting echo. Then, when the velocity becomes finite and the oscillation begins, first the cordial empathy is held captive. With your feelings captive, you stop at an earlier moment. There I met the Ardalani shepherd.
He was not Ardalani or, if you prefer, he was as Ardalani as I am. We both had simply stopped at the time of the Ardalan Khan Helo. Enchanted by the same echo, we both made a mistake. The Ardalani shepherd was returning to his time, which has not yet come. To reach the antediluvian times that he wanted to explore he came out of the Sea of Glass. We spoke about our experience and he asked me whether I know the sublime echo. I replied positively; I knew the echo only too well. It was Neynava, my constant music accompaniment.
The Ardalani shepherd found it blissful and as ecstatic as every ascetic sound is. That's why finally my mistake was beneficial. Thanks to my sentimental ineptitude, I came to learn so much about the shepherds of the future, namely an epoch which is very close to us. In this forthcoming epoch, the Earth will be different, free of cities and villages, empty of buildings, and clean of things. The turquoise color of the sky will be due to the total absence of sea and salt waters. The few worthwhile men and women, who will survive, will not eat anything and will not copulate. It will be a free world with no thoughts, no feelings, and no desires; that's why there will be no wars, no killings, and no sicknesses.
Immaculate conception will be the majestic manner by which the life of forthcoming generations will be starting, and luminescent birth will the royal manner by which the activity of forthcoming generations will be beginning on the surface of the Earth, where there will be no more deserts.
My Ardalani friend travels always with his sheep and the two dogs; in his perfect, imperial world, all people are nomads. Their vestibular abilities are superior; their tactile functions are as subtle as the underlying force of Ether demands; their auditory duties are as harmonious as the Crystal Firmament; and their olfactory purposes are as angelic as the Frankincense of Punt-Somalia. Their formidable visual capabilities, as consequence of their luminescent birth, are unfathomable as they are able to turn their eyes into a Lighthouse of their bodies. And their Light is not darkness, as it happens in our ending times.
And despite the incessant echo of Neynava, I still remember the last reassuring and comforting words of my Ardalani friend. In the critical years of upheaval, when all the rulers of today's world and most of the worthless populations will perish in eternal fire, during the 1335 days of the darkness, two unexpected, divine presents will be offered to the worthwhile, moral and ascetic survivors:
- the invisible conduit -within which the Sun sails for all- will not be affected but perfectly protected, and
- the Moon will be the only luminary to shed ample light on a limited part of the Earth from where Life will restart. This will be the location where Gishgida, the Tree of Life, will appear among the Chosen People whom the Savior will drive back to their land.
East of Tigris River and around the Tree of Life a Luminous Cylinder will be the Sign of God's Everlasting Love - to the very few and most worthwhile ones.
These were the benefits of my attunement with Neynava.
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Нейнава: современное музыкальное сопровождение или диахроническое эхо Востока?
Еще в середине 1980-х Нейнава Хоссейна Али Заде была, прежде всего, моим постоянным музыкальным сопровождением от Ниневии, Ассирии, Калху (Нимруд), Арбиля и Киркука до Джизре, Хаккари, Вана, Урмии, Текаб, Хамадана и Керманшаха на протяжении всего долины Анти-Тавра и Загроса.
Летом, весной, зимой и осенью, в Северном Ираке, Восточной Турции или Западном Иране, когда я садился в автобус, микроавтобус или такси, после того, как занял свое место, я всегда вставлял кассету в свой магнитофон (Sony Walkman) и начал играть музыку. Я видел бесконечные пейзажи, путешествуя по звуковым волнам Нейнавы.
Шли годы, менялись техники, упражнения усложнялись, исследования шли вперед и назад, а скорость становилась сравнимой с темпом повествований Фирдоуси. Моя тяга к этим заоблачным русским горам, постоянным американским горкам моей жизни, приводила меня в разные места в разное время.
Двигаясь от Саргона Аккадского к Тамерлану, исследуя теллурическую материю, открывая водные волны и путешествуя по воздушным траекториям, я прибыл в Незримый Дворец Незами Гянджеви.
И когда таинственная «Семерка» стала мнимой «Восьмеркой», вместо меня в путешествии ко мне стали приходить разные места и переменные времена. Только тогда я обнаружил излучение Слез Человека, вибрацию Крови Бога, благословения Лудлул Бел Немеки и Истину Сокровенного Корана.
- Был ли я солдатом в битве?
- Где Горы Предельного Предела?
- В чем неумолимая сила Мягких Вод?
- Как долго может продержаться Армия, пересекая песок пустыни, являющейся Входом в Преисподнюю?
- Кого исцеляет Сперма Бога?
- Всегда ли Борьба Человека предназначена для того, чтобы развлечь Душу Горы и Сердце Реки?
- Действительно ли все эти враждебные отражения являются реальными существами или мы все создали их из-за наших страхов?
- Поднимутся ли, наконец, 600 аннунаков, чтобы поприветствовать нас в знак одобрения?
После того, как я долго пробыл на самом дне цилиндров этих до сих пор остававшихся без ответа вопросов, я решил встать и вернуться к своим повседневным занятиям. Мириадами коридоров, бесчисленными путями вневременного существования, благодаря абсолютному контролю над эфирными частицами и равновесию электромагнитных вибраций, когда скорость становится бесконечной, а колебание нет, посредством духовного беспокойства, легочного благословения, ментального мольбой, сердечным сочувствием и внутренним ничтожеством я пересек несуществующее пространство времени и оказался на вершине горы.
У пастуха Ардалани, который был на близлежащих склонах, было две собаки, самец и самка. Кобель начал тереться о мою правую ногу, а самка — о левую. Пастух спросил меня, сколько лет нам осталось, и я сказал, сколько тысячелетий прошло.
Близость чисел – это радостное переживание. Обрадованные нашим взаимным воздержанием от пищи, оживлённые нашим взаимным безбрачием, наэлектризованные благодаря нашему душевному целомудрию, пустые от мыслей, свободные от желаний и ясные от чувств, мы обнялись сердцем к сердцу, как это бывало издревле. Саргона Аккадского, отдали дань уважения друг другу и вернулись в наше время.
Количество сродств — удручающий опыт. И единственным утешением для меня теперь является мой друг Ардалани, с которым я так неожиданно столкнулся и от которого так многому научился. Я чувствую, что вы, возможно, захотите спросить меня, почему, желая вернуться к своим повседневным занятиям, я случайно встретил ардаланского пастуха. Я думал, вы знали; иногда я ошибаюсь.
Эхо шло из четырех уголков Вселенной; это был невероятный резонанс в цилиндрах этих до сих пор остававшихся без ответа вопросов. Мириада коридоров только усиливала это эхо; бесчисленные пути сделали невозможным для меня избежать чарующего эха. Затем, когда скорость становится конечной и начинается колебание, сначала пленяется сердечное сопереживание. Когда ваши чувства находятся в плену, вы останавливаетесь в более ранний момент. Там я встретил ардаланского пастуха.
Он не был Ардалани, или, если хотите, он был таким же Ардалани, как я.
Мы оба просто остановились во время Ардаланского хана Хело. Очарованные одним и тем же эхом, мы оба совершили ошибку. Пастух Арделани возвращался в свое время, которое еще не пришло. Чтобы достичь допотопных времен, которые он хотел исследовать, он вышел из Стеклянного Моря. Мы говорили о нашем опыте, и он спросил меня, знаю ли я возвышенное эхо. я ответил положительно; Я слишком хорошо знал эхо. Это была Нейнава, мое постоянное музыкальное сопровождение.
Пастух Ардалани находил его блаженным и таким же восторженным, как и каждый аскетический звук. Вот почему, наконец, моя ошибка пошла на пользу. Благодаря моей сентиментальной неумелости я так много узнал о пастухах будущего, именно об очень близкой нам эпохе. В эту грядущую эпоху Земля будет другой, свободной от городов и деревень, пустой от зданий и чистой от вещей. Бирюзовый цвет неба будет обусловлен полным отсутствием морской и соленой воды. Те немногие достойные мужчины и женщины, которые выживут, ничего не будут есть и не будут совокупляться. Это будет свободный мир без мыслей, без чувств и без желаний; поэтому не будет ни войн, ни убийств, ни болезней.
Непорочное зачатие будет величественным образом, которым будет начинаться жизнь грядущих поколений, а светоносное рождение будет царским образом, которым начнется деятельность грядущих поколений на поверхности Земли, где не будет больше пустынь.
Мой друг Ардалани всегда путешествует со своими овцами и двумя собаками; в его совершенном имперском мире все люди — кочевники. Их вестибулярные способности превосходны, их тактильные функции столь же тонки, как и основная сила эфира; их слуховые обязанности так же гармоничны, как Хрустальный Небесный свод; и их обонятельные цели столь же ангельские, как ладан Пунт-Сомали. Их огромные визуальные способности, как следствие их светящегося рождения, непостижимы, поскольку они способны превратить свои глаза в Маяк своих тел. И их Свет не тьма, как это бывает в наши последние времена.
И несмотря на непрекращающееся эхо Нейнавы, я до сих пор помню последние ободряющие и утешительные слова моего ардаланского друга. В критические годы потрясений, когда все правители сегодняшнего мира и большая часть никчемного населения погибнут в вечном огне, в течение 1335 дней мрака, два неожиданных божественных подарка будут предложены достойным, нравственным и аскетически уцелевшим:
- невидимый канал, по которому плывет Солнце для всех, не будет затронут, но полностью защищен, и
- Луна будет единственным светилом, проливающим достаточно света на ограниченную часть Земли, откуда возобновится Жизнь. Это будет место, где Гишгида, Древо Жизни, появится среди Избранного Народа, которого Спаситель вернет на свою землю.
К востоку от реки Тигр и вокруг Древа Жизни Светящийся Цилиндр будет Знаком Вечной Любви Бога - для очень немногих и самых достойных.
Таковы были преимущества моей настройки на Нейнаву.
Ζαζά Κιζιλμπάσηδες της Τουρκίας: ενάντια σε Ερντογάν, Ισλαμιστές, Κουρμάντζι (‘Κούρδους’) και όλους τους Δυτικούς
Turkey's Zaza Qizilbash: against Erdogan, the Islamists, the Kurmanji (the so-called Kurds), and all the Westerners
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 27 Σεπτεμβρίου 2019.
Αναπαράγοντας τμήματα σχετικών ομιλιών μου και στοιχεία από συζητήσεις μας, ο κ. Μπαϋρακτάρης παρουσιάζει ένα καλά κρυμμένο, απροσέγγιστο από δυτικές μυστικές υπηρεσίες, και συνεπώς άγνωστο, εντελώς αστάθμητο παράγοντα της Τουρκίας και του ισλαμικού κόσμου: τους Ζαζά Αλεβίδες Κιζιλμπάσηδες. Προσθέτει μάλιστα βίντεο, φωτογραφίες και χρήσιμη, επιστημονική (αλλά σε ορισμένα σημεία ιδιαίτερα μεροληπτική) βιβλιογραφία για το θέμα αυτό, το οποίο θα απασχολήσει ιδιαίτερα τον κόσμο λίαν προσεχώς.
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https://greeksoftheorient.wordpress.com/2019/09/27/ζαζά-κιζιλμπάσηδες-της-τουρκίας-ενάν/ ==================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Σε πολλά κείμενά μου έχω αναφερθεί στην σημερινή Τουρκία κι έχω τονίσει πόσο τεράστια άγνοια της εκεί πραγματικότητας χαρακτηρίζει τους ψευτο-επιστήμονες της Ελλάδας, τους τιποτένιους κι αμόρφωτους ψευτο-καθηγητές, τους τάχα γεωπολιτικούς αναλυτές, τους ΚΥΠατζήδες, και τους δημοσιογράφους.
Αυτοί οι εγκληματίες θέλουν κατακρεούργηση χωρίς δίκη από τα πλήθη των εξαπατηθέντων και κοροϊδευμένων επί δεκαετίες Ελλήνων. Εξαιτίας τους ο μέσος Έλληνας δεν έχει ιδέα για το τι ακριβώς συμβαίνει στην Τουρκία και το τι είναι ενδεχόμενο να συμβεί από την εκεί σύγκρουση πολλών αντιθέτων κι αντιπάλων κοινοτήτων και ομάδων που επιμένουν να δείχνουν προσήλωση στην εθνική, θρησκευτική και γλωσσική ταυτότητά τους.
Τα σχέδια καταστροφής της Τουρκίας από τις εχθρικές προς αυτήν δυτικές χώρες (Γαλλία, Αγγλία, Ισραήλ, ΗΠΑ) εκλαμβάνονται από τους αμόρφωτους Έλληνες ψευτο-πανεπιστημιακούς, δημοσιογράφους και πολιτικούς ως εφικτά κι αυτή η ηλίθια αντίληψη οφείλεται τόσο στην εθελοδουλεία του ελληνικού κατεστημένου προς την Δύση όσο και στην παντελή άγνοια που έχουν όλοι τους για την Τουρκία.
Έχω ήδη τονίσει ότι δεν υπάρχουν Κούρδοι κι ότι δυτικοί διπλωμάτες, οριενταλιστές και στρατιωτικοί παράγοντες έχουν παρασκευάσει στα χαρτιά ένα ψευτο-έθνος το οποίο δεν είναι ένα αλλά αποτελείται από πολλά διαφορετικά έθνη με διαφορετικές θρησκείες και γλώσσες που, αν όλα τους υποχρεωθούν να μπουν μέσα στα σύνορα ενός κράτους, θα κατασφαχθούν μεταξύ τους για το ποιος θα κυριαρχήσει.
“Κουρδιστάν” είναι το ισοδύναμο του να πει κάποιος “Ευρώπη” και να βάλει μέσα στο νεόκοπο αυτό κράτος Ρώσσους, Τούρκους, Ουκρανούς, Έλληνες, Ιταλούς, Πολωνούς, Γερμανούς, Γάλλους, Άγγλους και πολλούς άλλους, και να τους αφήσει να …. κυβερνηθούν.
Απλώς θα σκοτωθούν.
Αλεβίδες Ζαζά Κιζιλμπάσηδες χορεύουν τον θρησκευτικό χορό των Αλεβίδων Σεμά σε μια πλατεία στο Αντίγιαμαν.
Στην Τουρκία δεν υπάρχουν “Κούρδοι” πολύ απλά γιατί Κούρδοι δεν υπάρχουν πουθενά.
Αν συγκεκριμένα αναφερθεί κάποιος στις σημερινές εθνο-γλωσσο-θρησκευτικές ενότητες της Τουρκίας, θα διακρίνει:
1- Τούρκους Σουνίτες
2- Τούρκους Αλεβίδες
3- Ζαζά – οι οποίοι είναι Αλεβίδες (: Σιίτες)
4- Κουρμάντζι (αυτοί μόνον είναι οι ‘Κούρδοι’) οι οποίοι είναι Σουνίτες (τα Κουρμάντζι είναι τόσο διαφορετικά από τα Ζαζάκι όσο τα ισπανικά από τα τουρκμενικά)
5- Αραμαίοι Χριστιανοί
6- Αραμαίοι Μουσουλμάνοι αραβόφωνοι
7- Γιαζίντι – οι οποίοι μιλούν Κουρμάντζι αλλά δεν δέχονται να έχουν καμμιά σχέση με τους Σουνίτες Κουρμάντζι, και
8- μικρότερα έθνη (Αρμένιοι, Έλληνες) ή έθνη που έχουν αφομοιωθεί μέσα στους Τούρκους, όπως σε μεγάλο βαθμό οι Λαζοί.
Οι Αλεβίδες Ζαζά αντιδρούν στην επιχειρούμενη από τις δυτικές μυστικές υπηρεσίες ‘κουρμαντζο-ποίηση’ (ή ‘κουρδοποίηση’) και απορρίπτουν και την όποια συνεργασία με τους Κουρμάντζι.
Παράλληλα, απορρίπτουν την πολιτική των ισλαμιστικών κυβερνήσεων της Τουρκίας, συμμετέχουν ενεργά μέσα στα κόμματα της κεμαλικής αντιπολίτευσης, και έχουν συνδεθεί πολύ έντονα με τους Τούρκους Αλεβίδες.
Μέσα στους Αλεβίδες Ζαζά το μυστικό κίνημα των Κιζιλμπάσηδων αναβιώνει την θρησκευτική πίστη και οργάνωση του θρησκευτικού τάγματος των Μπεκτασήδων, έτσι τραβώντας αμετάκλητα τους Αλεβίδες Ζαζά μακριά από τους Κουρμάντζι, τον Ερντογάν και τις μυστικές υπηρεσίες των δυτικών χωρών.
Δείτε το βίντεο για να καταλάβετε πως έχουν τα πράγματα στην σημερινή Τουρκία.
Περισσότερα θα βρείτε στο εισαγωγικό σημείωμα (σε ρωσσικά, αγγλικά κι ελληνικά) και σε ένα άρθρο για τους Ζαζά, οι οποίοι στην γλώσσα τους ονομάζονται Ντιμλί.
Ο όροι ‘Αλεβί’ (: Αλεβίδες) και ‘Κούρδοι’ δηλώνουν τα εξής:
‘Αλεβί’ (δηλαδή Σιίτες της Τουρκίας) είναι εθνικά είτε Τούρκοι, είτε Ζαζά.
‘Κούρδοι’ σημαίνει Κουρμάντζι. Όλοι οι Κουρμάντζι είναι Σουνίτες.
Η αντιπαράθεση Αλεβίδων και Σουνιτών δεν συνεπάγεται εμπλοκή όλων των πληθυσμών: οι Σουνίτες κεμαλιστές Τούρκοι είναι θρησκευτικά αδιάφοροι.
Αντίθετα, οι Αλεβίδες κεμαλιστές Τούρκοι και οι Αλεβίδες κεμαλιστές Ζαζά δείχνουν ένα μεγάλο ενδιαφέρον για την θρησκεία και τις παραδόσεις τους.
Έτσι, στην σημερινή Τουρκία, διαμορφώνονται πέντε μεγάλα εθνο-γλωσσο-θρησκευτικο-πολιτικά σύνολα:
1. Κεμαλιστές, χωρίς θρησκευτικά ενδιαφέροντα – κυρίως Τούρκοι Σουνίτες
2. Αλεβίδες – Τούρκοι και Ζαζά, αμφότεροι φιλο-κεμαλιστές
3. Σουνίτες Ισλαμιστές – κυρίως Τούρκοι Σουνίτες και αρκετοί Κουρμάντζι που αρνούνται την ‘κουρδική’ τους ταυτότητα, και υποστηρίζουν τον Ερντογάν και μια ισλαμική σουνιτική Τουρκία
4. Σουνίτες Παντουρανιστές – μόνον Τούρκοι με άλλους από αυτούς να τείνουν προς τον κεμαλισμό και άλλους να τείνουν προς τον ισλαμισμό. Δεν υπάρχουν Αλεβίδες Τούρκοι Παντουρανιστές.
5. Κουρμάντζι αντι-ισλαμιστές και αντι-κεμαλιστές
Δείτε το βίντεο:
Кызылбаши Зазаки танцуют религиозный алевитский танец Семах на публике: Адыяман, Юго-Восточная Турция
https://www.ok.ru/video/1518627523181
Περισσότερα:
Это скорее вопрос исторической иронии – видеть людей, которые изображены на больших рекламных щитах в здании за площадью, где Кызылбаши Зазаки танцуют семах, религиозный танец в Адиямане, ЮВ Турции! Смотрите эту часть: 10:22 – 10:31
Справа налево вы можете увидеть:
1- Али: первый имам и четвертый халиф ислама, центральная персона шиитов
2- Хаджи Бекташ: 13 в. Исламский философ, мистик, основатель ордена Бекташи
3- Кемаль Ататюрк
4- Государственный флаг Турции
5- реклама организации или мероприятия, и
6- Сейид Риза (в Зазаки: Pîr Sey Riza): родился в Тунджели (ранее известный как Дерсим) в 1863 году, он был приговорен к смертной казни и повешен в Элазиге в 1937 году. Он был религиозным лидером Бекташи в Заза и начал восстание против Кемала Ататюрка.
Это посмертное сосуществование Кемала Ататюрка и Сейида Ризы на рекламном щите, созданном Зазаки Кызылбаши, несколько иронично. На самом деле, после смерти Ататюрка, все Зазаки приняли светское государство, которое он установил; раньше они голосовали в основном за левоцентристские политические партии. Они предпочитали современное светское общество, а не религиозное суннитское государство.
И они ближе к алевским туркам, чем к суннитским Керманджи («курды»). Таким образом, Зазаки бросают вызов Эрдогану, исламистам, западным спецслужбам и дипломатам, которые таким образом не смогут сфабриковать так называемый «Курдистан». Больше:
https://ru.wikipedia.org/wiki/Али_ибн_Абу_Талиб
https://ru.wikipedia.org/wiki/Хаджи_Бекташ
https://ru.wikipedia.org/wiki/Бекташи
https://ru.wikipedia.org/wiki/Дерсимская_резня
Δείτε το βίντεο:
Qizilbash Zaza dance the Semah, a religious Alevi dance, in public: Adiyaman, SE Turkey
https://vk.com/video434648441_456240310
Περισσότερα:
It is rather a matter of historical irony to notice those depicted on the big billboards in the building behind the square where Qizilbash Zaza dance the Semah, a religious dance in Adiyaman, SE Turkey! Watch this part: 10:22 – 10:31
From the right to the left, you can see:
1- Ali: first imam and fourth caliph of Islam, central person for the Shiites
2- Haji Bektash: 13th c. Islamic philosopher, mystic, founder of the Bektashi Order
3- Kemal Ataturk
4- The national flag of Turkey
5- The advertisement of an organization or event, and
6- Seyid Riza (in Zazaki: Pîr Sey Riza): born in Tunceli (previously known as Dersim) in 1863, he was condemned to death and hanged in Elazig in 1937. He was a Bektashi religious leader of the Zazas and started the rebellion against Kemal Ataturk.
This posthumous coexistence of Kemal Ataturk and Seyid Riza on a billboard set up by Zaza Qizilbash is somewhat ironical. As a matter of fact, after Ataturk’s death, Zazas accepted the secular state that he had established; they used to vote mainly for center-left political parties. They preferred the modern secular society instead of a religious Sunni state. And they are closer to Alevi Turks than to Sunni Kermanji (: ‘Kurds’), thus defying altogether Erdogan, the Islamists, and the Western secret services and diplomats who will thus fail to fabricate a so-called ‘Kurdistan’.
Δείτε το βίντεο:
Ζαζά Κιζιλμπάσηδες χορεύουν δημόσια Σεμά (Semah – Θρησκευτικό Χορό): Αντίγιαμαν (Adıyaman), Ανατολική Τουρκία
Περισσότερα:
Όλη η ειρωνεία της Ιστορίας βρίσκεται στο 10:22 – 10:31 του μικρού αυτού αποσπάσματος από ένα χορό που μπορεί να διαρκέσει πάνω από μια ώρα.
Στην δημόσια εκδήλωση αυτή, κρέμασαν μάλιστα οι Ζαζά Αλεβίδες Κιζιλμπάσηδες μεγάλα πόστερς στα κτήρια απέναντι από την πλατεία του Αντίγιαμαν της νοτιοανατολικής Τουρκίας όπου χόρευαν τον παραδοσιακό, θρησκευτικό χορό Σαμάα (Σεμά στα τουρκικά). Τα πόστερς αυτά είναι η ειρωνεία της Ιστορίας γιατί φέρνουν μαζί και κάνουν να συνυπάρχουν τα εξής ιστορικά πρόσωπα (από τα δεξιά προς τα αριστερά όπως βλέπουμε):
1- Αλί (601-661: Αλί Ιμπν Αμπί Τάλεμπ), ξάδερφος και γαμπρός του Μωάμεθ, πρώτος ιμάμης και τέταρτος χαλίφης, κεντρικό πρόσωπο της πίστης όλων των Σιιτών του Ιράν, των Αλεβιτών της Συρίας και των Αλεβίδων της Τουρκίας. Εννοείται ότι κάθε δημόσια απεικόνιση του Αλί είναι μια θρησκευτική πράξη που παλιότερα απαγορευόταν στο κοσμικό – λαϊκό (secular – laic) κράτος του Κεμάλ Ατατούρκ. Στο κάτω μέρος της αφίσας βλέπετε γραμμένο Hz. Ali, δηλαδή Hazrat Ali που η πιο κοντινή απόδοση στα ελληνικά είναι ‘Ιερός Αλί’. Αρχικά, η λέξη, προφερμένη χαντράτ στα αραβικά (και έπειτα χαζράτ σε φαρσί, τουρκικά και ουρντού) σήμαινε ‘παρουσία’ και σε περίπτωση θείας παρουσίας ‘επιφάνεια’. Σχετικά:
https://en.wikipedia.org/wiki/Hadrat
https://en.wikipedia.org/wiki/Prophets_and_messengers_in_Islam
https://en.wikipedia.org/wiki/Ali
2- Με ιδαίτερο καπέλλο εμφανίζεται ο Χατζή Μπεκτάς (1209-1271), ιδρυτής του θρησκευτικού τάγματος των Μπεκτασήδων στους οποίους ανήκαν Τούρκοι Αλεβίδες.
Οι Μπεκτασήδες κι οι Μεβλεβήδες ήταν τα πιο σημαντικά θρησκευτικά τάγματα στην Οθωμανικη Αυτοκρατορία, αλλά από ένα σημείο και μετά οι Μπεκτασήδες καταδιώχθηκαν.
Οι Μπεκτασήδες δεν ταυτίζονται με τους Κιζιλμπάσηδες,οι οποίοι ήταν ένα στρατιωτικό τάγμα, και συχνά μεσολαβούσαν στον Οθωμανό Σουλτάνο υπέρ των Κιζιλμπάσηδων.
Οι Μεβλεβήδες ήταν Τούρκοι Σουνίτες και το τάγμα τους ιδρύθηκε από τον Τζελαλεντίν Ρουμί (1207-1273).
Αμφότεροι, Χατζή Μπεκτάς και Τζελαλεντίν Ρουμί, προέρχονται από την ίδια μακρινή από την Ανατολία περιοχή: το σημερινό βορειοανατολικό Ιράν και βόρειο Αφγανιστάν.
Ο θρησκευτικός χορός των Μεβλεβήδων Δερβίσηδων (σεμά) απέκτησε μεγαλύτερη φήμη αλλά και οι Μπεκτασήδες αφοσιώνονταν στον θρησκευτικό χορό με σκοπό την ενεργοποίηση της σύνδεσης σώματος και ψυχής και την υπέρβαση. Υπάρχουν διάφοροι τύποι σεμά.
Όλα τα τάγματα είχαν καταργηθεί επί Κεμάλ Ατατούρκ και κανένας δεν μπορούσε δημόσια να δείξει μια φωτογραφία, πόσο μάλλον να αναρτήσει μια αφίσα, του Χατζή Μπεκτάς. Σχετικά:
https://en.wikipedia.org/wiki/Haji_Bektash_Veli
https://el.wikipedia.org/wiki/Μπεκτασήδες
https://en.wikipedia.org/wiki/Bektashi_Order
https://en.wikipedia.org/wiki/Sama_(Sufism)
https://en.wikipedia.org/wiki/Dhikr
3- Κεμάλ Ατατούρκ
4- Τουρκική σημαία
5- Αφίσα μιας πολιτιστικής-θρησκευτικής εκδήλωσης, και
6- Σεγίτ Ρεζά (Seyit Rıza, στα ζαζάκι: Pîr Sey Riza / γεννημένος στο Τούντζελι, πρώην Ντέρσιμ, το 1863, καταδικάστηκε και κρεμάστηκε στο Ελάζιγ το 1937) ο οποίος ως μπεκτασής θρησκευτικός αρχηγός των Ζαζά οργάνωσε την εξέγερση κατά του Κεμάλ Ατατούρκ το 1937-1938 .
Η εξέγερση εκείνη ψευδώς παρουσιάζεται από τα εχθρικά προς την Τουρκία κράτη της Δύσης (Γαλλία, Αγγλία, ΗΠΑ, Ισραήλ) ως τάχα ‘κουρδική’ σε μια άθλια φαλκίδευση της Ιστορίας.
Στην πραγματικότητα ήταν μια αντι-κουρδική, αντ-εθνική, θρησκευτική εξέγερση εναντίον του κοσμικού – λαϊκού κράτους του Κεμάλ Ατατούρκ.
Κανένας Κουρμάντζι (: Κούρδος) δεν είχε συμμετάσχει κι η εξέγερση καταπνίγηκε στο αίμα. Σχετικά:
https://en.wikipedia.org/wiki/Dersim_rebellion
https://en.wikipedia.org/wiki/Seyid_Riza
Είναι λοιπόν ειρωνεία της Ιστορίας να παρουσιάζονται δίπλα – δίπλα ο Ατατούρκ και ο Σεγίτ Ρεζά, έστω κι αν οι δύο ηγέτες είχαν συναντηθεί και συνομιλήσει.
Ωστόσο, οι αφίσες αυτές αντανακλούν και την πραγματική κατάσταση της σημερινής Τουρκίας την οποία τα ελληνικά, δυτικο-ευρωπαϊκά και βορειο-αμερικανικά ΜΜΕ αλλοιώνουν και παραποιούν οικτρά με σκοπό να κάνουν τις ευρύτερες μάζες να έχουν ολότελα στρεβλή εικόνα της κατάστασης. Αυτή έχει περίπου ως εξής:
Οι Ζαζά στην Τουρκία βαθμιαία αποδέχθηκαν το κοσμικό – λαϊκό κράτος του Κεμάλ Ατατούρκ στις δεκαετίες 1950 -1980. Αυτό συνέβη επειδή το κράτος αυτό αντιστοιχούσε περισσότερο στον τρόπο ζωής και στις παραδόσεις τους από όσο ένα θρησκευτικό σουνιτικό κράτος.
Οι Ζαζά συμμετείχαν ενεργά στην τουρκική πολιτική ζωή της Τουρκίας και ανήκαν σε κεντροαριστερά κόμματα. Σ’ αυτό συμπαρέσυραν και τους Κουρμάντζι (: Κούρδους) που μένουν σε ακόμη πιο νοτιοανατολικές περιοχές.
Η θρησκευτική όμως διαφορά των Ζαζά (που είναι Αλεβίδες) από τους Κουρμάντζι (που είναι Σουνίτες στην πλειοψηφία τους) έφερε τους πρώτους πιο κοντά στους Τούρκους Αλεβίδες. Το κίνημα των Κιζιλμπάσηδων εκμεταλλεύθηκε την πολιτική των τουρκικών κυβερνήσεων των τελευταίων 15 ετών και προξένησε ανάμεσα σε Τούρκους και τους Ζαζά της Κεντρικής κι Ανατολικής Τουρκίας μια αναβίωση του μπεκτασικού τάγματος.
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Διαβάστε:
Dimlī
Dimlī (or Zāzā), the indigenous name of an Iranian people living mainly in eastern Anatolia, in the Dersim region (present-day Tunceli) between Erzincan in the north and the Muratsu (Morādsū, Arm. Aracani) in the south, the far western part of historical Upper Armenia (Barjr Haykʿ).
They are also found in Bingöl, Muş, and the province of Bitlis, as well as around Diyarbekir (Dīārbakr), Siverek, and Sivas (for details, see Lerch, p. xxi; Haykuni, p. 84; Andranik, pp. 111-16; Hadank, pp. 8-9; Erevanian, pp. 1-20; Halajian, 1973, pp. 9-100; Gasparian, p. 195; Bruinessen, 1978, p. 30). About 300,000 Dimlīs live in western Europe, mainly in Germany. Some of them are political refugees. The total population of Dimlīs at present is unknown, but it can be estimated at 3-4 million.
The people call themselves Dimlī or Dīmla, apparently derived from Deylam (Andranik, p. 161 n. 1; Hadank, pp. 2, 11-12; Minorsky, 1932, p. 17; idem, 1965, p. 159 n. 21), as appears from Armenian delmik, dlmik, and the like (Yuzbashian, pp. 146-51), which must be derived from *dēlmīk “Deylamite.” The Deylamite origin of the Dimlīs is also indicated by the linguistic position of Dimlī (see below).
Among their neighbors the Dimlī are known mainly as Zāzā, literally “stutterer,” a pejorative perhaps owing to the relative abundance of sibilants and affricates in their language (Hadank, p. 1; MacKenzie, p. 164; cf. zāzˊā “dumb” in Arm. dialects of the Vaspurakan area).
Armenians also call them Delmik, Dlmik, Dmlik (see below), Zaza (Alevi) Kʿrder, Čʿarkʿəčʿikʿ(Halajian, Dersimi azgagrakan nyutʿer [DAN], passim; Mkrtčʿian, pp. 54-55), and Dužik or Dužik Kʿrder, the last after the name of a mountain in Dersim (Spiegel, II, p. 65).
The Armenian term Kʿrder, literally “Kurds,” in this context denotes social status or mode of life, rather than nationality. Even those Armenian authors who use the term Kʿrder explicitly distinguish the Dimlī from the ethnic Kurds (Halajian, DAN, p. 242; for similar use of the term in the Middle Ages, see Minorsky, 1943, p. 75). In Turkish the Dimlī are known as Dersimli and Qezelbāš (i.e., Shiʿite).
The appearance of the Dimlī in the areas they now inhabit seems to have been connected, as their name suggests, with waves of migration of Deylamites ii from the highlands of Gīlān during the 10th-12th centuries. Unlike the Kurds, the Dimlīs are mainly sedentary cultivators, though animal husbandry occupies a considerable place in their economic activities. They are especially renowned as horticulturists.
Dimlī society is tribal, a sociopolitical, territorial, and economic unit organized according to genuine or putative patrilineage and kinship, with a characteristic internal structure. It encompasses forty-five subtribes, each divided into smaller units. The most prominent are Ābāsān, Āḡāǰān, Ālān, Bāmāsūr(ān), Baḵtīār(lī), Dǖīk, Davrēš-Gulābān, Davrēš-Jamālān, Hay-darān(lī), Hasanān(lī), Korēšān, Mamikī, and Yūsufān.
The names of some small subtribes consist of patronymics combined with the Turkish word uşak (servant), for example, Ā(r)slānušāḡī, Ābāsušāḡī, Farhādušāḡī, Šāmušāḡī, Tōpūzušāḡī, and Ḵōčušāḡī (Spiegel, I, p. 758; Andranik, pp. 156-57; Molyneux-Seel, p. 68; Dersimi, pp. 18-19, 24-28). The chiefs of the most important subtribes, called seyīds (sayyeds), are both religious and secular clan leaders and thus exercise considerable influence upon the tribesmen.
Religion
As the names Alevi (ʿAlawī) and Qezelbāš imply, most Dimlīs are Shiʿites, often considered extremist, though some are Sunnis. The religious beliefs of the majority, in common with those of most Shiʿite extremist groups, are characterized by great variety.
They venerate ʿAlī b. Abī Ṭāleb as the most important incarnation of God, but they also profess an admixture of indigenous primitive and some Christian beliefs. Within this framework the cult practice of the Dimlī inhabitants of each individual region displays specific features, reflecting the absence of a centralized religious institution, like those in Christianity and Islam, that might standardize cult practice and dogma.
God is known as Hū/ŭmāy, Hōmā, and Haq (Adontz, pp. 11-12; Tēr Minasian, p. 22; Asatrian, 1991, p. 10; idem and Gevorgian, p. 502).
The Dimlīs themselves call their religion by the Turkish term yōl-ušāḡī “followers of the [true] path” (Molyneux-Seel, p. 64), a designation with mystical overtones. The influence of folk Sufism on Dimlī religious beliefs is so thoroughly blended with indigenous elements as to permit no definite identification.
It may be reflected, however, in the hierarchy of the priesthood, the structure of the community, and the cult of Xizir (Ḵāżer, Ḵeżr) Īlyās; in the last, however, elements of the Armenian Surb Sargis (Saint Sergius) are also recognizable. The feast of Ḵizir, considered an incarnation of ʿAlī/God, coincides with ʿAli-bayrami (the feast of ʿAlī), also known as Aḡa-bayrami (God’s feast) among the Qezelbāš of the Mākū region, as well as with the Armenian feast of Surb Sargis (Asatrian and Gevorgian, p. 503 n. 25; Müller, pp. 29-30; see also Abeghian, pp. 95-97).
It is usually celebrated in February. Christian elements are assimilated to Shiʿite conceptions (as in the example of Xizir) or have been adopted directly from the Armenian population of Dersim, for example, the rites of communion, baptism, and worship at Christian shrines and churches (e.g., the Sūrb Kārāpēt monastery, Hālvōrī vānk in the Dǖīkbābā mountains, and Dēr Ōvā [Arm. Tēr Ohan, Saint John] monastery near Sēlpūs/zdāḡ).
There are also perceptible remnants of “nature worship,” including worship of mountains (e.g., Mūnzūrdāḡ, Dǖīkbābā, Sēlpūs/z, Sēl), rocks, springs (e.g., Kānīyē Hazratē Xizirī“the spring of Ḵeżr” on the slopes of Dǖīkbābā and Kānīyē ānmāhūtyan “the spring of immortality” at the foot of Sēlpūs), trees (mainly oaks), and animals (snakes, rabbits, etc.). The cult of the snake, considered a holy creature, is most distinctive.
It has been symbolized by a stick called čūē haqī (God’s stick), the top of which is carved in the form of a snake’s head. It is preserved in a green cloth bag suspended from a wooden pillar (ērkyan) in the sanctuary of the village of Kiştim near Dersim. The stick is believed to be a piece of the rod of Moses and the bag a copy of the one carried by St. John the Baptist (Halajian, DAN, pp. 475-80; Molyneux-Seel, p. 67).
The čūē haqī is used in cult ceremonies on the feast of Xizir Īlyās, which is celebrated after a three-day fast, during which, according to some reports (Mkrtčʿian, p. 51), even cattle and other livestock are not fed. On this day thousands of pilgrims gather in the village to gaze upon the holy staff (ēvlīyā keštīmī “the saint of Kiştim”; for details, see Dersimi, pp. 97-98; Halajian, DAN, pp. 475-80; Haykuni, p. 133; Erevanian, p. 79; Müller, pp. 27-28; Asatrian and Gevorgian, p. 508).
One noteworthy trait of Dimlī religious rituals is the equal participation of women, which has often served as an excuse for accusing them of ritual promiscuity and calling them by derogatory names (e.g., čirāḡ-kušān, čirāḡ-sōndurān, mūm-sōndurān, ḵurōs-kušān “candle extinguishers”) suggesting participation in orgies (e.g., Fontanier, p. 168; Mkrtčʿian, p. 51).
The Dimlīs’ profound hatred of the Turks, in contrast to their mild and friendly attitude toward Armenians, may partly reflect the fact that they, like the Ahl-e Ḥaqq and Yazīdīs, rigorously deny that they are Muslims and stress their claim to follow a distinct religion (Bruinessen, 1991, p. 12; Molyneux-Seel, p. 64).
Antagonism to the Turks has also acquired a clear nationalistic character, which is currently being expressed in the powerful upsurge of a Dimlī separatist movement in Turkey (Taławarian, p. 79; Asatrian, 1992a, pp. 104-05; idem, 1992b, pp. 8-9; idem, 1993, p. 7).
Beside special public places for performing their religious ceremonies (tekke), the Dimlīs, like the Yazīdīs, also worship in private houses, including those of their religious leaders (Taławarian, p. 64; Müller, p. 228; Asatrian, 1992a, p. 105). They are mostly monogamous, though, according to some authors, polygamy, limited to no more than four wives, is also exercised. Divorce is strictly forbidden.
Dimlīs do not practice circumcision (Trowbridge, p. 348; Müller, p. 25; Asatrian, 1992a, p. 106; Mkrtčʿian, p. 55).
Four clans (Āḡāǰān, Bāmāsūrān, Kurēšān, and Davrēš-Jamālān) are the traditional custodians of Dimlī religious doctrine. Religious offices are hereditary. The highest, that of pīrī-pīrān (cf. Pers. pīr-e pīrān, elder of elders) may also be conferred by ordination within the hereditary line.
Successively lower levels are pīr, seyīd, dede, muršīd, and rayvar (cf. Pers. rahbar). Such terms as “mulla” and ulem (Ar. and Pers. ʿālem) are never used in non-Sunni Dimlī religious affairs. The pīrī-pīrān is the theocratic head of the community. His wife (ana) enjoys almost equal rights in managing family affairs (Halajian, DAN, pp. 464-65).
Dedes and seyīds, who never shave or have their hair cut, perform wedding and funeral rites (Haykuni, p. 86). Rayvars, the lowest class of clergy, have the social status of ordinary laymen (ṭālebs). They are not paid for their services, which include visiting members of the congregation, performing daily religious rites, and ensuring that the religious and ethical norms of the community are observed.
They can punish the guilty but are not allowed to show clemency. Only the pīrī-pīrān, upon the application of the supreme council (jamāʿat), a mixed secular and clerical body, may forgive sins. The nonreligious affairs of the rayvars are attended to by their families or lay volunteers (Halajian, pp. 463 ff.). A curious social aspect of the Dimlī community is the institution of moṣāḥeb (perhaps “holy brotherhood”).
Similar institutions, called birē āxiratē and xūškā āxiratē (brotherhood and sisterhood of the next world), and šarṭ-e eqrār exist also among the Yazīdīs and Ahl-e Ḥaqq respectively (Asatrian, 1985; idem and Gevorgian, p. 507).
Language
Dimlī (Zāzā) belongs to the Northwest Iranian language group (Windfuhr). It is known from several dialects, Sīvērēk, Kōsā, Čabāḵčūr, Kiḡī, Bujāq, Ōvāǰīḡ, and others, which, however, do not differ greatly.
Phonology
The Dimlī phonological system is the same in all dialects, with only slight variations. The vowel system consists of eight phonemes and two diphthongs (Cabolov), which are transcribed variously in the recorded texts (Chart 1).
The long vowel phonemes have no significant allophones, whereas the range of allophones of the short vowels and diphthongs is quite wide:/a/:[a, i, ē/ĕ]; /i/:[ī/ĭ, a, e]; /u/: [o, ü], etc.; /au/: [au, aū, ou, eu]; /ai/: [ai, ēi, aī], etc.
The Dimlī consonant phonemes are shown in Chart 2. The affricates c, j, and cʿ and the aspirated series pʿ, tʿ-, kʿ are found mainly in northern dialects (Erzincan, Dersim). Armenian influence is the most likely explanation of the existence of these phonemes, which are not otherwise found in modern West-Iranian languages (Vahman and Asatrian, p. 268). The /čá/ represents a mediopalatal surd affricate (= -tš-, Arm. č, Kurmānjī čˊ), which is apparently common to all Dimlī dialects.
Historically Dimili j corresponds to Middle Iranian ǰ, while čá, c, and cʿ all continue Middle Iranian č; for instance, jau “barley” (< *MIr. *ǰau), c/cʿim “eye” (< *čehm < *čašm), and cʿilā “lamp, candle” (< *čirāḡ); cīcag “flower” < *čīčag, cf. Turk. çiçek, etc.).
The opposition between a rolled ṟ and a simple flap r is found also in Kurmānjī. The marginal phonemes /ʿ/ and /ḥ/ occur in some dialects under the influence of Kurmānjī Kurdish.
In certain dialects older š is commonly represented by s, for example, sit or šit “milk” (cf. Parth. šift), gōs or gōš “ear” (cf. Pers. gūš), hū/ŭsk “dry” (cf. Pers. ḵošk, Kurdish hišk), mask(a) “churning bag” (cf. OPers. maškā-, NPer. mašk); sim- “drink” (probably from MIr. *šām- from older *čyāma-, cf. NPers. ā-šām-, Khotanese tsām- “to digest”); and sōn- or šōn- “flow” (possibly from *xšaudna-). Conversely š also replaces original s, for example, šīr “garlic” (cf. NPers., Kurdish sīr).
There is also worth mentioning the initial s- in sol(a), “salt,” which is probably also from š- (cf. Parth. šwryn “salt[y],” NPers. šūr); one, however, cannot exclude the possibility of its original character (cf. Mid. Pers. sōr, Baḵtīārī, sūr, Balūčī sōr, Brahui sōr; see Henning, 1947, p. 55). Of more uncertain interpretation is ša “black,” whose š may be from *sy (cf. Sogd. šʾw but Parth. syʾw, NPers sīāh), and ṟāšt or ṟāst “right” (cf. Parth. rʾšt but NPers. rāst, Kurdish ṟāst).
A similar situation is seen in the language of those Armenians of Dersim who belong to the so-called Mirakʿian tribe, in which Armenian š has become s, for instance, sun “dog” < šun and us “late” < uš. In this dialect Armenian ǰ, č, čʿ have become j, c, cʿ (e.g., jur “water” < ǰur, cut “chicken” < čut, and cʿor “dry” < čʿor).
In the dialect of northern Dersim the voiceless and voiced stops k-, g- are sometimes palatalized in initial position, for instance, čē or kē, kaya “house, home” (cf. NPers. kada, Ṭālešī ka), čanā, čayna, čēnakʿ or kʿaynakʿ “girl, maiden” (cf. Av. kainiiā-, Mid. Pers. kanīg), and ǰī “excrement” (from MIr. *gūh, cf. Pers. goh, Kurdish gū).
Morphology
Nouns and pronouns
Two grammatical genders are clearly distinguished in substantives, adjectives, pronouns, and verbal forms. The nominative singular masculine is unmarked; the feminine usually takes the ending short unstressed -i. The plural endings are -(ā)n, -ī, and -ē for both genders. There are two cases, direct and oblique, which are distinguished in the singular: masculine -ī/-Ø, feminine -ē/-i/-Ø, but not in the plural. The eżāfa is masculine singular -ē/ĕ/, -ō/, -dē/, -di/, -dō and feminine singular -(y)ā/ă, -dā/ă(y). The plural form for both genders is usually -ē, as in nē pʿōstālē min “these my shoes.”
The two cases are distinguished in the personal pronouns, as well (Table 32). In addition, the third person pronouns have a possessive form derived from Old Iranian *haca “from” plus the oblique form of the pronoun.
To be compared with the possessive forms are Kurdish žē, Aftarī ǰūn, Tākistānī ǰā, ǰanā, Ṭālešī čay, čavōn, Semnāni masc. žo, fem. žin, and the like.
Verbs
The verbal system is based on two stems, present and past, which correspond to the older present stem and past (passive) participle. The present tense is formed from the present stem plus the formant -an-/ -(i)n- derived from the Old Iranian present participle in *ant(a)- (cf. Pers. -anda) for instance, barm-an- “weep, cry” (Parth. bram-).
If the stem ends in r this is assimilated to the following n: kar- but kan-an- “do,” *yar- but yan-n- “come.” The present stem without -an- occurs in the subjunctive (aorist) and imperative, for instance, karō “may he be.” Some verbs take the preverb bi- in the subjunctive and imperative, for instance, bērī “come!” The imperfect is made from the present stem plus the suffix -ā/ănī or -inī without personal endings, for example, ti āgayrā-ynī “you were walking.”
The endings of the present tense (gender marked only in the singular) are shown in Chart 3. The endings of the past tense are regular. Occasionally the feminine third-person singular of intransitive verbs takes the feminine ending -i (masc. -Ø). The past tense of the transitive verbs takes the so-called “(split) ergative” construction, in which the (logical) direct object is in the direct case and the agent in the oblique case, for example, tʿō az ašt-ā(n) “you have left me,” literally, “by-you I left-am” (cf. Kurmānjī ta az kuštim “you have killed me”).
A secondary (regular) conjugation is formed by affixing -ā- to the present stem, past stem -āy-, for example, ṟāmā “he ran away.”
The passive of transitive verbs is expressed either by periphrastic constructions or by a secondary conjugation (as in Gūrānī and Mokrī Kurdish) formed with the passive morpheme -ya-: present stem in -(y)ēn-, past stem in -(i)yā-. This passive is conjugated as an intransitive verb and is used only when the agent is not expressed or is unknown.
Both the infinitive and the active (present!) participle are formed from the past stem. The infinitive ends in -ʿī/ĭš from Middle Iranian -išn (only exceptionally used with past stems) and the participle in -ōγ, -ōx, probably borrowed from the Armenian suffix for the noun of agent -oł/-oγ, as intervocalic k does not become x or γ in Dimlī (cf. Asatrian, 1987, p. 160).
Examples or the infinitive: āmāyīš “to come” (cf. Mid. Pers. āmadišn), kardī/ĭš “to do,” ṟāmāyīš “to run away,” ṟōtiš “to sell,” wandī/ĭš “to read,” wātiš “to say.” Examples of the present participle: ṟāmāyōx “runner,” ṟōtōx “seller, vendor,” kardōγ “doer, maker,” wandōγ “reader.”
A characteristic feature of Dimlī is the use of postposition -rī, -rā to form the ablative, as in harzanī-ri “from Harzand” (cf. Kurdish where -rā expresses the instrumental).
Linguistic position of Dimlī
After their migration in the Middle Ages, for almost a millennium the Dimlīs had no direct contact with their closest linguistic relatives. Nevertheless, their language has preserved numerous isoglosses with the dialects of the southern Caspian region, and its place in the Caspian dialect group of Northwest Iranian is clear.
The Caspian dialects comprise Ṭālešī, Harzan(d)ī, Gūrānī, Gīlakī, Māzandarānī, and some dialects in Tātī-speaking areas and in the area around Semnān. Historically the Caspian dialects belong to the “Northwest Iranian group of languages” and are related to Parthian (see Windfuhr). The isoglosses are of historical phonetic, morphological, and lexical order.
The typically North Iranian and Northwest Iranian phonetic features found in Dimlī include the developments of Indo-European *ḱ and (Indo-Iranian) *ts to *s, *ḱw to *sp, *ǵ(h) to *z, *dw- to b- and the preservation of *θr from Indo-European *tr. Examples of *s from Indo-European *ḱ and Indo-Iranian *ts include saṟa “year” (cf. Parth. srd, Pers. sāl), pas (cf. Av. pasu-), dis or dus “kind, form” (cf. Mid. Pers. dēs), māsī “fish” (cf. Skt. matsya-, Av. masiia-, Pers. māhī).
Examples of *-sp- from Indo-European *ḱw include aspār “horseman” (OIr. *aspa-bāra-, cf. OPers. asa-bāra, Pers. savār, Kurdish siyār), āspiǰ/ža “louse” (cf. Av. *spiš-, Pers. šepeš). Examples of *z from Indo-European *ǵ(h) include zāmā “son-in-law” (cf. Ṭālešī zāmā, Kurdish zawā, Pers. dāmād), zān- “know” (cf. Av. zanā-, Pers. dān-), zaṟn “gold” (cf. Av. zaraniia-, Pers. zarr); az “I” (cf. Av. azəm), dēs and dēz “wall” (cf. Av. daēza-), barz “high” (cf. Av. bərəzaṇt-, Pers. boland).
Examples of b- from Old Iranian *dw- include bar “door” (Parth. br, but Pers. dar), bīn “other, this” (cf. Parth. byd, but Mid. Pers. did, Pers. dīgar).
Old Iranian *θr further became *hr, which in initial position acquired a supporting vowel in the modern languages, as in hī/ĭra/ē/i “three” (cf. Parth. hry, Av. θrāiiō, versus Pers. se < *çaiiah), but between vowels became r, for instance, mār(i) “mother” (cf. Av. māθrō, gen. of mātar-), āwrā/ă (cf. Av. apuθrā- < *ā-puθra-, but Kurdish āvis, Pers. ābestan < *āpuçā-).
Other typical early Northwest Iranian phonetic features include: Preservation in initial position of Old Iranian *č and *ǰ (as ǰ or j [dz]), which in other positions became ǰ and ž or z, respectively, for example, *č: či “what” (cf. Pers. če), čarx “wheel”; pōnj or pōnǰ “five” (cf. Pers. panj), ṟōǰ “day” (cf. Av. raocah-, Pers. rūz), vāǰ- “say” (cf. Parth. wāž-), (a)ǰēr “downward, below” (cf. Kurdish žēr, Pers. zīr); (a)ǰōr “upward, above” (cf. Kurdish žōr, Mid. Pers. azabar); lōǰina “flue, aperture” (cf. Mid. Pers. rōzan); ǰana or ǰiina “woman, wife” (cf. Av. jaini-, Kurdish žin, Pers. zan), daž/z “ache, pain” (from OIr. *daǰi-?).
Dimlī gōn(i) “blood” corresponds exactly to Parthian gwxn, the relation of which to Old Iranian *wahuni- (Gūrānī winī, wun, Pers. ḵūn = Kurdish, all from *xwaun-, a transformation of OIr. *wahuni-) is uncertain.
The phonetic isoglosses of Dimlī in modern times overlap to varying degree with those of the Caspian dialects, Kurdish, Persian, the Central dialects, and the like (see Henning, 1954, pp. 174-76; Windfuhr).
The most characteristic are the following. Initial *x- became h- or was lost, as in Gūrānī, for example Old Iranian initial *x- became h- or was lost, as in har “donkey” (Av. xara-, Gūrānī, Lorī har, versus Kurdish kʿar, Pers. ḵar, etc.), yānī “spring, well” for *hānī (Mid. Pers. and Parth. xānīg, Gūrānī hāna, versus Kurdish kānī). Initial *xw- became w-, as in the Kandūlāyī dialect of Gūrānī, for example, wala “ash” (versus Kurdish xwalī “soil”), wā/ă(y) “sister” (versus Pers. ḵᵛāhar), war- “eat” (versus Pers. ḵordan).
Initial *fr- became *hr-, which either received a supporting vowel, as in harā “wide, far” (versus Pers. farāḵ), or became ṟ-, as in ṟōtiš “sell” (also in the Central dialects, versus Pers. forūḵt)
Survey of typical phonetic developments
Dimlī has preserved the Middle Iranian maǰhūl vowels ō, ē (cf. gōs/š “ear,” bō(y) “smell,” gēs “hair,” etc.). The corresponding diphthongs are secondary, however; au is from older *-aw-, *-ap-, *-ab-, *-ag-, or *-af-, whereas ai is the result of phonetic combinatory changes.
The Old Iranian voiceless stops *p, *t, *k remained in initial position or became the apirates pʿ, tʿ, kʿ; *t and *k also remained after s and š, but became d and g after r. Examples of *p include pas “lamb, ram” (see above) and pʿīza “belly” (cf. Av. *pāzah- “chest,” Parth. pʾzʾh “in front”). Examples of *t include t’au “fever” (cf. Pers. tab), t’ars “fear” (Cf. Pers. tars), kʿārd(i) “knife” (cf. Pers. kārd), pʿōrd “bridge” (also pʿird influenced by Kurdish; cf. Kormānjī pʿir, Southern Kurdish pird; Pers. pol); ā/ăstik, ā/ăsta “bone” (cf. Av. ast-); ā/ăstāra “star” (cf. Pers. setāra).
Examples of *k include kʿār “work” (cf. Pers. kār); čē, kaya “home”(see above); kū/ŭtik “dog” (cf. Sogd. ʾkwty /əkuti/, Oss. kuj, Kurdish kūčˊ/čik, etc.), hū/ŭs/šk “dry” (see above), varg “wolf” (cf. Av. vəhrka-, Pers. gorg); exceptionally k remained in hāk “egg” (Fārs dialects hāg, Ḵūrī xeik).
Between vowels *p became -u-/-w-, and *t became y or was lost. Examples of *p include āu “water” (cf. Pers. āb); āwrā/ă “pregnant” (see above); šau “night” (cf. Pers. šab); ārya, āyra “mill” (from OIr. *ār-θry-? cf. Kurdish āš, NPers. ās-yāb< *āç-); kawtiš “fall down” (cf. Mid. Pers. kaft).
Examples of *t include čē, kaya “house” (from *kata-, see above) and wā(y) “wind” (cf. NPers. bād). Exceptionally we find d, as in ǰidā “separated, different” (cf. Kurdish ǰihē, Pers. jodā). Note the secondary -t- in the group sr > str in astiri, ī/ĭštrī “horn,” as in Kurdish strī, from Old Iranian *srū-.
The Old Iranian voiced stops *b and *d are preserved only in initial position, *g in initial position and in the group *rg. The group *rd became ṟ. Between vowels the voiced stops were mostly lost. On the palatalization of g to ǰ, see above. Examples of *b- include bō(y) “smell” (cf. Pers. bū), biz/ža “goat” (cf. Pers. boz), b(i)raw(i) “eyelash” (< *bruwa-; cf. Pers. abrū), aspār “horseman” (OIr. *aspa-bāra-). Examples of *d include darg “long” (cf. Av. darəγa-, Pers. dīr), pāī “foot” (cf. Av. pāδ-, Pers. pā), saṟa (see above), var(a) or val(a) “neck” (but NPers. galū, Baḵtīārī gyēl, Māzandarāni and Gīlakī gē/ĕl); zaṟa “heart” (cf. Av. zərəδaiia-, but Gūrānī zil, Pers. del), gara or gaṟa “complaint” (but Pers. gela, Kurdish gilī), kʿōl(i) “hornless (goat)” (from OIr. *kṛdu-?).
It should be noted that Dimlī words with -i- before r/l, as in ādir “fire,” mil “neck,” vil “flower,” are likely to be loanwords from other Iranian dialects (cf. mol and vel in Fārs dialects). Examples of *g- include gōs/š “ear” (cf. Pers. gūš), gā(w) “cow” (cf. Pers. gāv), but ǰī or gī “excrement” (see above); darg “long” (see above); ṟau “swift” (cf. Av. *raγu-).
The Old Iranian spirants, *f, *θ, *x, developed variously. The *f was lost in the cluster *-ft- in s/šit “milk” (cf. Parth. šyft). On *fr, see above. The group *-θn- became -sn- in ārāsna, ārisna “elbow” (cf. Avestan araθni-, but OPers. arašni-, Pers. araš). Similarly *x was lost in the cluster *xš-, as in šau “night” (see above), but remained in words such as čarx (from Persian?). On initial *x- and *xw- , ee above.
On Old Iranian *s and *z, as well as the interchange of s- and š, see above. The Old Iranian groups *-st-, * -sn-, and *-sr- are preserved (on *sp, see above), as in ā/ăsnāwi “swimming” (versus Pers. šenā); hars(i) “tear” (cf. Av. asru-, Pers. ašk from *asruka-), askaft “cave” (from *skā/ăfta-, versus Pers. šekāft). Old Iranian *š remained in Dimlī, as opposed to Kurdish, where intervocalic š regularly became h. Example include goš or gōs “ear” (Kurdish guh), šaš “six” (= Pers.), pāšna “heel” (= Pers., but Kurdish pa(h)nī), pānušna, ṟōš/s(a)yā “light, illumination” (cf. Pers. rowšanāʾī, but Kurdish ṟō(h)nāyī), tayšan “thirsty” (cf. Pers. tešna, but Kurdish tʿī(h)n).
Old Iranian *y- became ǰ-, as in Persian, but *w became v (rather than b- or g-, as in Kurdish, Persian, etc.). Examples of *y include ǰau or jau “barley” (cf. Av. yauua-, Pers. ǰou, Kurdish ǰa, but Gūrānī yaw, yaya), ǰidā (see above). Examples of *w include vazd (cf. Av. vazdah-, but Kurdish baz), vayšān or vaysān “hungry” (but Kurdish birčī, Pers. gošna for gorosna), vāris “rain” (but Pers. bāreš), vā(y) (see above), vayva “bride” (cf. Kurdish būk, Judeo-Pers. bayōg), varg “wolf” (see above), vinī “lose, waste” (cf. Mid. Pers. wanī), vāz- “run” (cf. Pers. vazīdan “to blow” of the wind), vā/ăš/s “grass” (cf. Parth. wʾš, Av. vāstra-? “fodder”). Where b- occurs instead of v- it may be assumed to be a borrowing from Kurdish or Persian, for instance, bar “stone” (cf. Kurdish, Lorī bard) and gumān “doubt, surmise” and guna “sin” from New Persian via Kurdish.
Old Iranian *m was preserved in all positions in Dimlī but not in Kurdish, where it became v between vowels; examples include maḡwā/ă “fruit” (cf. Pers. mīva), dām(i) “trap” (Pers. dām, but Kurdish dāw), āmōr “counting” (cf. Pers. āmār), ām(i)nān “summer” (cf. Mid. Pers. hāmīn, but Kurdish hāvīn), (h)arma(y) “shoulder, forearm” (cf. Av. arəma-), mīr “dough” (cf. Pers./Ar. ḵamīr, but Kurdish havīr).
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Morphological isoglosses
The most important morphological isoglosses which link Dimlī with the Caspian dialects are the pronominal possessive forms from *hača plus the pronoun and the formation of the present indicative from the old present participle in *-ant(a)-. The past stem of the secondary conjugation ends in -ā from *-ād, as in Parthian. Exclusive to Dimlī are the infinitive ending -ī/ĭš from *-išn and the ablative use of postposition -rī/ā (Asatrian, 1990, p. 162; idem, 1992c, p. 26).
Lexical isoglosses
These isoglosses include Old Iranian *arma- “forearm” (Dimlī (h)arma(y), Ṭālešī ām, cf. Oss. ā/ărm, versus *bāzu- in Pers. bāzū, etc.); Middle Persian āyišm “moon” (Dimlī ā/ăš/smā/ă, āsmi, Tatī ušmā, Ṭālesī ovšim, Harzanī öšma); Dimlī baurān “dove” (Oss. bälon “domestic dove”; cf. Lithuanian balañdis “dove”); Old Iranian *bram- “weep, cry” (Parth. bram-, Dimlī barm-, Māzandarānī barm-, Harzanī beram “weeping,” Ṭālešī bāme, Tātī berām, Gīlakī barmā, Aftarī burme; cf. in the Central dialects Nāʾīnī biremba; versus Pers. gerya, etc.).
Old Iranian *kanya- “woman, girl” (Dimlī kʿaynakʿ, čanā, Harzanī kīna, Ṭālešī kīna, Tatī kīna, Galīnqaya kina, čina, versus Pers. ḵāna; marginal lexeme in Pers. kanīz and Kurdish kinik); Old Iranian *kata- “home, house” (Dimlī kaya, čē, Ṭālešī ka, Gūrānī ka, Tatī kā, Galīnqaya kar, Harzanī kar, čār, Aftarī kiye; cf. in the Central dialects Ḵūnsārī kī(y)a, Nāʾīnī kiya; marginal lexeme in Pers. kade and Kurdish kadīkirin “to domesticate (animals)”); Old Iranian *ragu- “quick, swift” (Parth. raγ, Dimlī ṟau, Harzanī rav, Ṭālešī ra, Tatī rav, Semnānī rayk, cf. Oss. räw, rog “light,” versus Pers. zūd); Old Iranian *uz-ayara- “yesterday” (Av. uzaiiara- “afternoon,” Dimlī vīžēr(ī), vīžēr, Gūrānī uzera, Harzanī, Tātī zīr, Tākistānī, Ṭālešī azīra, Aftarī yezze, versus Pers. dī-rūz); Old Iranian *waxš- “burn” (Parth. wxšyndg “blazing,” Dimlī vaš or viš-, Harzanī vaš-, Ṭālešī vaš-, Tatī vaš-, versus *sauc- in Pers. sūḵtan, etc.); Old Iranian and common Northwest Middle Iranian *xšwipta- “milk” (Av. xšuuipta-, Parth. šift, Dimlī š/sit, Gūrānī šit, šifta, Ṭālešī šit, Harzanī, Aftarī šet, Tātī še(r)t, versus Pers., Kurdish šīr < *xšīra-); Old Iranian *upa-sar(a)daka- “spring(time)” (Mid. Pers. ābsālān, Dimlī ūsāṟ(ō), vazārī, Ṭālešī āvāsōr, Harzanī āvāsōr, classical Pers. ābsālān); Avestan vazdah- “fat” (Dimlī vazd “fat, oil”; cf. Kurdish baz); and Parthian wāš “fodder” (Dimlī vā/ăš/s, Ṭālešī, Māzandarānī vāš, Aftarī vāšt, Semnānī voš, versus Parthian gwyʾw, Pers., Kurdish giyāh, gīhā).
Also to be noted is Dimlī ṟīz, ṟēs “rice” (*wrī/ĭzna-; cf. Sogd. ryz-, versus Pers., Kurdish, etc., berenǰ < *wrī/ĭnza-). Relatives of the negative particle Dimlī činyō/ā “no, not” are found in Harzanī čini(ya) and Āẕarī čī/ĭnī/ĭ.
Words found only in Dimlī include angāz, hangāž “plough handle” (< *han-gāza- < *gāza- “take, accept” found in Sogd. ptγʾz-, Khotanese pajāys-, etc.; it cannot be from Armenian; see Vahman and Asatrian, p. 272); āz “generation, offspring” (Man. Mid. Pers. āzn(ān), Arm. lw. < Parth. azn “people, generation,” azniw “noble”); āz(i) “branch” (Mid.Pers. azg, Arm. loanword from Parthian azg “race, kind, nation”); ask(i) “goat” (Avestan aza-, Mid. Pers. az(ag); different from Kurdish āsk “deer” from *āsuka-, cf. Mid. Pers. āhūg, Pers. āhū); gauš “weak, coward, greedy” and gaušakay “weakness, cowardice” (possibly related to Sogd. γβs- “to be fatigued”); haw(i) or hiw(i) “laughter,” hawāyīšʾ present stem hwī/ĭn- “to laugh” (cf. Oss. xūdln); kay “play, game” (Mid. Pers kadag “game, joke,” Sogd. kʾtʾk-, Arm. lw. < Parth. katak “joke”; cf. Jowšaqānī koy “game”); sīr-, in present stem sīn(a)n- “I love” (< OIr. *srīra-; cf. Av. srīra- “beautiful,” Sogd. šyr’kk “good,” Parth. šīr-gāmag “friend”; probably not from Arm. sēr, sir- “love”; see Asatrian, 1987, pp. 166-67); and vistiš and fīnāyīš (or finā-) “to throw,” fīnyāyīš “to be thrown” (Mid. Pers. wistan “to shoot,” present stem from *wid-na-) with ṟā-vistiš “to spread, lay, put” (Galīnqaya fest-, fesn- “to throw, spread”), cf. Lorī bistan “to put down, to cast a foal” (before time).
Dimlī words without clear Iranian etymologies include diǰn(i) or dižn(i) “rain” (< OIr. *danǰa-? cf. IE *dhengṷo-); for “rain” vāris, vārān and Turkish yāḡmūr are also used in Dimlī.
Of the numerous borrowings from Armenian (exceeding perhaps those from Kurdish or even Turkish) the following may be mentioned: aks/cʾīg “woman, girl,” āvilīk “broom,” bōč, pōč “tail,” būǰūr “small,” gāb “Rheum L.,” hārs “bride,” hēsān “whetstone,” čirtʿān “waterpipe,” gōǰā/ăg(i) “button,” gōm(a) “cattle shed,” hāst “hard, rigid,” hāgōs(i) “furrow,” hīm “root, base,” hēǰ “cross” (Arm. xačʿ), hōllik “hut, shack,” hūrā/ăkʿ “hatchet, ax,” ǰāγ/x(i) “wire mesh,” kʿa/irōn “beam, girder,” kāl “thrashing floor,” kālān(i) “scabbard, sheath,” kʿalandī “scythe,” kiray “lime,” kirya, kirē “Sunday,” kiṟīk “neck,” kōra/ēk “a kind of lentil,” kʿušna/i “rye,” ōzōr “branch,” pāč “pod, grain,” pʿanǰār “vegetable,” pʿūrt “wool,” sāvār “pearl barley, spelt,” sēmiga “threshold,” sūnk/g “mushroom,” xēγ(ō), xīntʿ “mad, insane,” xōr “deep,” xōnj, xōz “pig,” zīl(ik) “sprout.”
Literature in Dimlī
The earliest surviving literary works in the Dimlī language are two poems with identical titles, Mawlūd (Genesis), dating from the late 19th and early 20th centuries. The earlier, consisting of 756 eleven-syllable verses, is by Malā Ahmedē Ḵāsī, the other by ʿOṯmān Efendī, mufti of Siverek. There is also a minstrel tradition going back to the medieval period; a number of Dimlī bards have composed both in their mother tongue and in Turkish, for example, Daymī, Dāvūt Solārī, Pīr Solṭān, ʿAlī-Akbar Čīčak, Yāvūz Tōp, Arif Sāḡ, Sulaymān Yildiz, and Rahmī Sāltok (Zilfi, p. 6).
Nevertheless, Dimlī has attained genuine literary status only in recent decades, owing to the activities of a number of writers, poets, and political leaders (e.g., Eulbekir Pamukçu, Ališan Karsan, Hesen Dewran, Zilfi, Malmisanic, K. Astare, Reme Bir, Hesen Uşen, Heyder, Usḵan), who now live abroad, mainly in western Europe. At present numerous newspapers, magazines, and bulletins are being published in Dimlī (e.g., Piya [formerly Ayre], Raştiye, Ware, Raya Zazaistani), and the number is increasing.
Την βιβλιογραφία και παραπομπές θα βρείτε εδώ:
http://www.iranicaonline.org/articles/dimli
Επιπλέον:
http://www.iranicaonline.org/articles/gurani
http://www.iranicaonline.org/articles/alawi-the-nesba
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Κατεβάστε την αναδημοσίευση σε Word doc.: https://www.slideshare.net/MuhammadShamsaddinMe/ss-250575732
https://issuu.com/megalommatis/docs/zaza_qizilbash_27_9_2019.docx
https://vk.com/doc429864789_619410998
https://www.docdroid.net/l2PwUM9/zaza-kizilmpasides-tis-toyrkias-enantia-se-erntoghan-islamistes-koyrmantzi-kourdoys-kai-oloys-toys-ditikous-docx
Τροία, Τουρκία, Ελλάδα, Ψευτοϊστορία, κι η Αποβλάκωση του Μέσου Έλληνα από τα ΜΜΕ που προετοιμάζουν Εθνική Συρρίκνωση
Troy, Turkey, Greece, False History, and the Absurdity of the Average Greeks as due to the State-Controlled Media: leading to National Disaster
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 28η Απριλίου 2018.
Παραπέμποντας σε επιστημονικά άρθρα και ομιλίες μου σχετικά με α) την Χιττιτική Αυτοκρσατορία, β) την σύγκρουσή της με την Αίγυπτο, γ) τις επιπτώσεις του γεγονότος σε περιθωριακούς χώρους, όπως η Δυτική Ανατολία, τα Νότια Βαλκάνια, το Αιγαίο, τα Στενά, και η Μαύρη Θάλασσα, δ) τον συντονισμό των (συγγενών των Χιττιτών) Αχαιών με τα γεωπολιτικά σχέδια της Χαττούσας εναντίον της Αιγύπτου και των (μη ινδο-ευρωπαίων) συμμάχων της σε Δυτική Ανατολία (Αρζάουα, Λούκκα) και Νότια Βαλκάνια (Πελεσέτ / Πελασγοί), ε) τον μυθολογημένο ως 'Τρωϊκό' πόλεμο (αχαϊκή συμπαράσταση στους Χιττίτες), και στ) τις επιδρομές των Λαών της Θάλασσας (αντι-αχαϊκή, αντι-χιττιτική έκρηξη των Πελεσέτ, Λούκκα, διασκορπισμένων Τρωαδιτών, και των λοιπών συμμάχων τους ως εκδίκηση για την αχαϊκή νίκη στην Τροία), ο κ. Μπαϋρακτάρης εξηγεί γιατί η πολιτιστική κληρονομιά της Τροίας σήμερα ανήκει εξ ολοκλήρου στην Τουρκία και όχι στην Ελλάδα.
https://greeksoftheorient.wordpress.com/2018/04/28/τροία-τουρκία-ελλάδα-ψευτοϊστορία-κι/ =======================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Όταν δεν ασχολείσαι με σημαντικές απειλές εναντίον της ακεραιότητας της χώρας σου και της υπόστασης του έθνους σου, κι ασχολείσαι με ασήμαντα θέματα που σου τα έχουν αφηγηθεί με τρόπο ώστε να σε φανατίσουν, τότε η συμφορά έρχεται γρήγορα, εσύ είσαι απροετοίμαστος, κι η συντριβή είναι ισοπεδωτική.
Ο καλύτερος τρόπος αποβλάκωσης εθνών είναι ο εθνικισμός. Αυτό είναι μια πολύ απλή και σύντομη υπόθεση.
Όταν κάποια κέντρα εξουσίας, κυβερνήσεις και διπλωματίες έχουν σχεδιάσει να επιτελέσουν εναντίον μιας χώρας τα σχέδια α’, β’ και γ’, τότε ένα προετοιμασμένο και διαδεδομένο από καιρό ανάμεσα στο υπό απειλή έθνος εθνικιστικό υπόβαθρο χρησιμεύει στο
1) να αποσπάει την προσοχή των περισσοτέρων από την πραγματικότητα (που περιλαμβάνει και τα σχέδια α’, β’ και γ’),
2) να την στρέφει σε κάποιο fake news, σε κάποια ψεύτικα νέα,
3) να συνεπαίρνεται συγκινησιακά ο περισσότερος κόσμος με το ανύπαρκτο θέμα (που παρουσιάζεται ως ‘απειλή’, ‘παραβίαση δικαιώματος’, ‘πρόκληση’, κοκ) κι έτσι
4) κανένας να μην αντιλαμβάνεται την πραγματική απειλή και – κυριώτερο –
5) κανένας να μην προετοιμάζεται για ν’ αποκρούσει την πραγματική απειλή.
Αυτό συμβαίνει με την Ελλάδα σήμερα. Ποιες είναι οι πραγματικές απειλές έχω περιγράψει εδώ:
Σατανιστές Ψευτομασώνοι & Πάντειο Ψευτο-πανεπιστήμιο ετοίμασαν Κράτος Ισλαμικής Τρομοκρατίας ‘Αλ Γιουνάν’ στην Ελλάδα
https://greeksoftheorient.wordpress.com/2018/02/27/σατανιστές-ψευτομασώνοι-πάντειο-ψε/
Σε 4 Στάδια Απρόβλεπτου Πολέμου η Τουρκία θα διαλύσει ολότελα την Ελλάδα που είναι 100% Ανέτοιμη
https://greeksoftheorient.wordpress.com/2018/04/14/σε-4-στάδια-απρόβλεπτου-πολέμου-η-τουρκ/
Ο Μακρόν ετοιμάζει τον Τάφο της Ελλάδας και της Ευρώπης: φέρνει 200 εκ. Αφρικανούς μέσα στα επόμενα 30 χρόνια
https://greeksoftheorient.wordpress.com/2018/04/19/ο-μακρόν-ετοιμάζει-τον-τάφο-της-ελλάδα/
Χάνει η Ελλάδα το Αιγαίο; Γεωστρατηγική Ανικανότητα της Ελλάδας να κρατήσει το Ανατολικό Αιγαίο
https://greeksoftheorient.wordpress.com/2018/04/16/χάνει-η-ελλάδα-το-αιγαίο-γεωστρατηγικ/
Για να σωθεί η Ελλάδα, καταργείστε τον Στρατό! Χρειαζόμαστε Ιδιωτικές Στρατιωτικές Εταιρείες και Μισθοφορικό Στρατό εκπαιδευμένο για Μη Συμβατικό Πόλεμο!
https://greeksoftheorient.wordpress.com/2018/04/22/για-να-σωθεί-η-ελλάδα-καταργείστε-τον-σ/
Οι αυριανοί στρατοί θα είναι είτε σαν την Blackwater, είτε σαν τους Ιρανούς Μπασίτζ
https://greeksoftheorient.wordpress.com/2018/04/26/οι-αυριανοί-στρατοί-θα-είναι-είτε-σαν-τ/
Ελληνικός Στρατός: Ανίκανος για Μη Συμβατικό Πόλεμο με Ισλαμιστές! Χρειαζόμαστε Ιδιωτικές Στρατιωτικές Εταιρείες!
https://greeksoftheorient.wordpress.com/2018/04/27/ελληνικός-στρατός-ανίκανος-για-μη-συμ/
Οπλοφορία: Απαραίτητη Προστασία ενάντια σε Λαθρομετανάστες & Ισλαμιστές, πριν η Ελλάδα αιματοκυλιστεί
https://greeksoftheorient.wordpress.com/2018/02/25/οπλοφορία-απαραίτητη-προστασία-ενάν/
Εκπαιδευτείτε όπως απλοί Σύριοι πολίτες, πριν σας σφάξουν οι λαθρομετανάστες ισλαμιστές! Δείτε το βίντεο!
https://greeksoftheorient.wordpress.com/2018/04/06/εκπαιδευτείτε-όπως-απλοί-σύριοι-πολί/
Με εθνοπροδοτικό σκοπό ν’ αποτρέψει την ενασχόληση με τα παραπάνω και την οργάνωση – προετοιμασία της ελληνικής κοινωνίας για τα όσα της ετοιμάζουν, ένα άθλιο τηλεοπτικό κανάλι παρεσκεύασε ένα ακόμη fake news, μια αναφορά σε κάτι που ελάχιστα αφορά τον μέσο Έλληνα ο οποίος έχει να προετοιμαστεί για τα μαχαίρια που θα βγάλουν εναντίον του τουλάχιστον 50000 πεπειραμένοι μαχητές ισλαμιστές που έχουν πολεμήσει σε Αφγανιστάν, Ιράκ, Υεμένη και Συρία και βρίσκονται ήδη στην Ελλάδα.
Τι είναι ψεύτικη είδηση;
Αυτό ποικίλει.
Μπορεί να είναι κάτι το ολότελα ψεύτικο, αλλά και μπορεί να είναι μια είδηση που δεν αφορά άμεσα ένα λαό αλλά με την κατάλληλη παραμορφωτική σάλτσα μπορεί να τον φανατίσει και να τον κάνει να ξεχάσει την απειλητική πραγματικότητα.
Τροία: η Πόλη του Πριάμου επιστρατεύεται ως fake news στην Ελλάδα!
Η Τροία ανήκει στην Τουρκία.
Δεν αποτελεί τμήμα της ελληνικής ιστορίας παρά μόνον υπό την έννοια ότι εκεί εξεστράτευσαν Αχαιοί σε ό,τι σώζεται ως έπος (κι όχι ως Ιστορία) χάρη στον Όμηρο.
Αλλά η Τροία ήταν μια εχθρική πόλη ενός άλλου λαού που μιλούσε άλλη γλώσσα και που ελλείψει ιστορικών πηγών (δηλαδή ντόπιων επιγραφών σε ντόπια γραφή) δεν μπορεί να ταυτιστεί.
Αλλά πολύ πριν υπάρξει Όμηρος και ήδη πριν γίνει ο Τρωϊκός Πόλεμος η Χιττιτική Αυτοκρατορία, που καταλάμβανε το μεγαλύτερο τμήμα της σημερινής Τουρκίας, σχεδόν όλη τη Συρία, σχεδόν ολο τον Λίβανο, και φυσικά την Αλάσια (όπως λεγόταν η Κύπρος τότε), είχε ανάπτυξη σε Γράμματα, Επιστήμες και Τέχνες ασύγκριτα μεγαλύτερη του μεγαλύτερου αχαϊκού βασιλείου, δηλαδή των Μυκηνών.
Και στα Αρχεία της Χαττούσας, μεγάλης αυτοκρατορικής πρωτεύουσας, μπροστά στην οποία οι Μυκήνες θυμίζουν χωριό για φτωχαδάκια, έχουν σωθεί πολλά κείμενα αναφορικά με την Ταρουΐγια (ή και Ταρουΐσα), δηλαδή την Τροία των μεταγενεστέρων κατά 700 χρόνια ελληνικών κειμένων.
Εννοείται ότι όλα αυτά αφορούν τις σχέσεις της μεγάλης χιττιτικής αυτοκρατορίας με την μικρή πόλη-κράτος των βορειοδυτικών άκρων της Ανατολίας και καλύπτουν μια περίοδο λίγων εκατονταετιών, χονδρικά από το 1600 μέχρι το 1200.
Χιττιτική Αυτοκρατορία και το μικρό βασίλειο της Τροίας
Αυτά όλα, όπως και τα χιττιτικά κείμενα που αφορούν τους Αχαιούς (Αχιγιάουα στα χιττιτικά), έχουν μελετηθεί, αναλυθεί και δημοσιευθεί εδώ και πάνω από 70-80 χρόνια σε επιστημονικά περιοδικά, τόμους συνεδρίων, βιβλία, εγχειρίδια.
Γιατί δεν έχετε ακούσει τίποτα σχετικά;
Γιατί το υπόδουλο στην Γαλλία, την Αγγλία και την Αμερική νεοελληνικό κράτος είναι μια στυγνή δικτατορία που δεν επιτρέπει
1) σε ειδικευμένους επιστήμονες είτε να παρουσιάσουν στοιχεία που μειώνουν το περί Ελλάδας ιστορικό ψέμμα που έχει μέσα στην αμορφωσιά του επιβάλει, είτε να διδάξουν άλλους, μεγαλύτερους κι αρχαιότερους του αρχαίου ελληνικού πολιτισμούς
2) σε ειδικούς ιστορικούς να δημοσιεύσουν βιβλία που να παρουσιάζουν άλλους λαούς κι άλλους πολιτισμούς όπως δεκάδες χιλιάδων τέτοια βιβλία κυκλοφορούν σε όλες τις επιστημονικά προηγμένες χώρες
3) σε κατάλληλα εκπαιδευμένους δημοσιογράφους να παρουσιάζουν σε σωστά ενημερωτικά ρεπορτάζ στοιχεία για άλλους αρχαιολογικούς χώρους, μνημεία, κείμενα και πολιτισμούς έτσι όπως αυτά γίνονται αφείδωλα γνωστά σε όλες τις μορφωτικά ανεπτυγμένες χώρες
4) σε σωστά προετοιμασμένους συγγραφείς να συμπεριλάβουν στα σχολικά εγχειρίδια της κατώτερης και της μέσης εκπαίδευσης όλους τους άλλους πολιτισμούς στην απαραίτητη έκταση ώστε να μην παραμένει ο Έλληνας μαθητής ένα οικτρό ομφαλοσκοπικό στουρνάρι ή απλώς ένας Νεάντερταλ στον 21ο αιώνα.
Σύγχρονη αναπαράσταση της Τροίας όπως θα ήταν στα τέλη της 2ης προχριστιανικής χιλιετίας
Γιατί γίνονται όλα αυτά;
Για να δημιουργηθεί το ανώμαλο, άρρωστο, διεστραμμένο, σκοταδιστικό, εθνοκεντρικό υπόστρωμα ψευτο-εκπαίδευσης και ψευτοπαιδείας στον μέσο Έλληνα, να τον κάνει να εθιστεί στην άγνοια του άλλου, στην λαθεμένη ταυτότητα που του προσέδωσαν, στην αλαζονεία και στη μισαλλοδοξία που είναι εγγύηση για αυτο-εγκλωβισμό σε αδυναμία και για αυτοκαταστροφή.
Πολιτισμική ιστορική κληρονομιά είναι διεθνώς υπόθεση τόπου κι όχι φυλής
Κάθε χώρα τιμάει τους πολιτισμούς που αναπτύχθηκαν στο έδαφός της. Δεν χρειάζεται να υπάρχει φυλετική συνέχεια μέσα στην Ιστορία για να τιμάς, να μαθαίνεις και να παρουσιάζεις στο κοινό (ντόπιο και ξένο) τους αρχαιολογικούς χώρους και τα μνημεία της χώρας σου.
Οι Σουμέριοι είναι φυλετικά άσχετοι με τους Ιρακινούς που είναι στην πλειοψηφία τους Αραβόφωνοι Αραμαίοι αλλά οι Ιρακινοί μελετούν σουμεριακούς αρχαιολογικούς χώρους κι εκθέτουν σε μουσεία σουμεριακά μνημεία.
Οι Ελαμίτες είναι φυλετικά άσχετοι με τους Ιρανούς που απαρτίζονται από πολλά και διαφορετικά έθνη (Αζέρους, Πέρσες, Αραμαίους, Τουρκμένους, Γκοράνι, Λορί, Μπαχτιαρί, Μπαλούτς, κα) αλλά οι Ιρανοί μελετούν ελαμικούς αρχαιολογικούς χώρους κι εκθέτουν σε μουσεία ελαμικά μνημεία.
Οι Ετρούσκοι είναι φυλετικά άσχετοι με τους Ιταλούς που είναι στην πλειοψηφία τους απόγονοι των Ρωμαίων αλλά οι Ιταλοί μελετούν ετρουσκικούς αρχαιολογικούς χώρους κι εκθέτουν σε μουσεία ετρουσκικά μνημεία.
Οι Σκύθες κι οι Έλληνες είναι φυλετικά άσχετοι με τους Ρώσσους που είναι στην πλειοψηφία τους ένα σλαβικό έθνος αλλά οι Ρώσσοι μελετούν σκυθικούς κι ελληνικούς αρχαιολογικούς χώρους κι εκθέτουν σε μουσεία σκυθικά κι ελληνικά μνημεία.
Θα μπορούσα να συνεχίσω φτειάχνοντας ένα μακροσκελέστατο κατάλογο. Η πραγματικότητα είναι μία. Η ιστορική κληρονομιά δεν είναι υπόθεση φυλετική αλλά τοπική.
Από ένα τόπο στις περισσότερες περιπτώσεις πέρασαν πολλά έθνη κι η ιστορία του τόπου περιλαμβάνει όλων αυτών τα μνημεία.
Πολύ περισσότερο, ο λαός ή οι λαοί που ζουν σήμερα σε ένα τόπο έχουν αυτοδίκαια κληρονομήσει την πολιτισμική κληρονομιά που άφησαν στο πέρασμά τους όλα τα έθνη που ανέπτυξαν πολιτισμό στον τόπο εκείνο.
Όπως η Ελλάδα δικαιούται να τιμάει, ερευνά, διατηρεί, αναδεικνύει και παρουσιάζει δημόσια σε μουσεία αιγυπτιακά, μινωϊκά, ρωμαϊκά, οθωμανικά και άλλα μνημεία που ανεσκάφησαν στο έδαφός της, έτσι κι όλες οι χώρες του κόσμου δικαιούνται να πράττουν ανάλογα.
Πως η Τροία μετατράπηκε σε fake news για τους θεατές ελληνικών τηλεοπτικών καναλιών;
Αυτό είναι απλό.
Όπως υπάρχουν στη Ρωσσία μουσεία με σκυθικά και κιμμεριακά μνημεία, έτσι κι η Τουρκία διαθέτει κι ιδρύει μουσεία για χιττιτικές, φρυγικές, ιωνικές-ελληνικές, καρικές, ρωμαϊκές κι άλλες αρχαιότητες.
Σύντομα εγκαινιάζεται ένα μουσείο στον αρχαιολογικό χώρο της Τροίας. Τίποτα πιο φυσιολογικό απ’ αυτό για την Τουρκία. Και τίποτα πιο άσχετο για την Ελλάδα, εφόσον οι αρχαίοι Τρωαδίτες δεν ήταν ελληνικό φύλο. Αλλά και ελληνικό φύλο να ήταν, όπως οι Ίωνες κι οι Αιολοί, ή οι Ατταλίδες της Περγάμου, η Τουρκία ως κράτος κι οι Τούρκοι ως έθνος έχουν σήμερα κάθε δικαίωμα να ερευνούν, ανασκάφουν, δημοσιεύουν κι εκθέτουν τα μνημεία κάθε τόπου της τουρκικής επικράτειας, διότι έχουν ντε φάκτο κληρονομήσει όλη την ιστορική κληρονομιά του συγκεκριμένου χώρου.
Σύγχρονο ομοίωμα του Δούρειου Ίππου βρίσκεται εδώ και πάνω από 60 χρόνια στην είσοδο των Δαρδανελλίων.
Αλλά τα νεοναζί, ρατσιστικά, σκοταδιστικά και σατανιστικά τηλεοπτικά κανάλια της σημερινής χρεωκοπημένης Ελλάδας, δηλαδή της ξεφτιλισμένης χώρας-περίγελου της υφηλίου, έβγαλαν άναρθρες κραυγές μιλώντας για παραχάραξη της Ιστορίας επειδή η Τουρκία ετοιμάζεται να εγκαινιάσει το συγκεκριμένο μουσείο.
Πιο συγκεκριμένα:
1. Κατηγορούν τον Ερντογάν ότι “οικειοποιείται” τον Τρωϊκό Πόλεμο!
Αυτό είναι ηλίθιο, ψεύτικο κι εξυπηρετικό του σιωνιστικού στόχου να παρουσιαστεί ο πολιτικά αδύναμος και καταρρέων Ερντογάν ως παντοδύναμος.
Ο Τρωϊκός Πόλεμος έγινε επί εδάφους που ανήκει στην Τουρκία σήμερα, συνεπώς ως ιστορική κληρονομιά ανήκει στην Τουρκία κι όχι στην Ελλάδα.
Πολύ περισσότερο, εφόσον η Τροία βρίσκεται επί τουρκικού εδάφους.
Ό,τι ανήκει στην Ελλάδα είναι οι αρχαιοελληνικές κειμενικές αναφορές στον πόλεμο που έκαναν οι Αχαιοί εναντίον της Τροίας.
Άλλωστε μόνον διανοητικά ανάπηρα και ρατσιστικά απόβλητα μπορούν να ισχυρισθούν ότι την Τροία δικαιούνται να οικειοποιηθούν οι Έλληνες εφόσον οι πρόγονοί τους πήγαν και κατέστρεψαν εκείνο τον τόπο!
2. Λένε ότι η Τροία κι ο Όμηρος είναι “άρρηκτα συνδεδεμένα” μεταξύ τους ονόματα αλλά αυτό είναι πολύ σχετικό κι αρκετά λάθος.
Ναι, συνδέονται τα δυο ονόματα, αλλά η Τροία συνδέεται πολύ περισσότερο με τους Χιττίτες, την πρωτεύουσα της χιττιτικής αυτοκρατορίας Χαττούσας, και τα χιττιτικά ιστορικά κείμενα που αναφέρονται στην Τροία και στις σχέσεις της με τους Χιττίτες.
Οι αναφορές του Ομήρου στην Τροία, παρά την ιδιαίτερη σημασία που είχαν για τους αρχαίους Έλληνες των χρόνων του, είναι δεύτερης διαλογής, μεταγενέστερες, ατεκμηρίωτες κι επικού χαρακτήρα αφηγήσεις με πολλές μυθολογήσεις, αν συγκριθούν με τα σύγχρονα της Τροίας χιττιτικά κείμενα.
Τα βαρβαρικά λόγια της αμόρφωτης παρουσιάστριας είναι σαν να θέλει να πει κάποιος ότι ένα σημερινό κείμενο για την Άλωση της Πόλης γραμμένο από ένα λογοτέχνη μπορεί να έχει μεγαλύτερη σημασία από το ιστορικό χρονικό του Σφραντζή που ζούσε τότε κι έγραψε τότε.
Αληθινός χάρτης της γεωγραφικής τοποθεσίας της Τροίας
3. Ισχυρίζονται ότι η Τουρκία καπηλεύεται τον Τρωϊκό Πόλεμο κάτι που είναι τόσο τρελό όσο το να κατηγορούσε η Ιταλία την Ελλάδα ότι καπηλεύεται την ναυμαχία στο Άκτιο, αν η Ελλάδα έστηνε εκεί ένα μουσείο με αναφορές στο ιστορικό γεγονός του 31 π.Χ. Σκέτη παράνοια δηλαδή.
Ψεύτικος χάρτης της γεωγραφικής τοποθεσίας της Τροίας: όταν ένας τόπος απομονώνεται από την ευρύτερη περιοχή στην οποία εντάσσεται και διά καταλλήλων αποκοπών εμφανίζεται σε ένα λάθος ξεκομμένο τμήμα της ευρύτερης περιοχής, τότε η αντίληψη του μέσου αναγνώστη / θεατή επηρεάζεται εσφαλμένα και δημιουργούνται σε κείνον ψευδείς εντυπώσεις κι αντιλήψεις.
Παράδειγμα: Αν η Βουλγαρία παρουσιάσει ως ‘χάρτη της Τροίας’ την έκταση που περιλαμβάνει τη Βουλγαρία, τη βορειοδυτική Τουρκία, την ελληνική Θράκη και Μακεδονία και το Βόρειο Αιγαίο μέχρι μόνο τη Μυτιλήνη, ο χάρτης αυτός θα είναι επίσης ψεύτικος.
4. Βλακωδώς διατείνονται ότι οι χολυγουντιανές ταινίες για την Τροία ‘έκαναν γνωστή τη χώρα μας σε κάθε γωνιά του πλανήτη’.
Αυτό το ψέμμα μόνον ένα αυτιστικό μπορεί να το πει γιατί, από όσους είδαν την ταινία, εκείνοι που αγνοούσαν την Τροία πριν δουν την ταινία, αφού την είδαν, αν έψαξαν σε εγκυκλοπαίδειες και βιβλία, βρήκαν μόνον ότι η Τροία ανήκει στην Τουρκία.
Οπότε, οι ταινίες αυτές ‘έκαναν γνωστή σε κάθε γωνιά του πλανήτη’ την Τουρκία, κι όχι την Ελλάδα.
5. Η θρασύτατη πουτάνα ψευτο-δημοσιογράφος του STAR Channel, ενός ανθελληνικού καναλιού που, αν και λειτουργεί στην Ελλάδα έχει ξενικό κι όχι ελληνικό όνομα, αναφέρεται και πάλι στον Ερντογάν (ο οποίος πιθανώτατα δεν έχει ιδέα για το θέμα που είναι υπόθεση χαμηλοτέρων κλιμακίων έως και υπουργού) για να πει ότι “τολμά και ανακηρύσσει το 2018 σε έτος Τροίας” – κάτι το απολύτως φυσιολογικό κι αποδεκτό από την ΟΥΝΕΣΚΟ.
Η άρρωστη και διεστραμμένη στάση αυτή θα ήταν ανάλογη με ενδεχόμενη (τρελό και το να το υποθέσουμε) αντίδραση της Ιταλίας σε ανακήρυξη ενός έτους εκ μέρους της Ελλάδας ως έτους της Ρωμαϊκής Αγοράς των Αθηνών ή ως έτους της Καμάρας της Θεσσαλονίκης!!!!
Τέτοια αρρώστεια!
6. Αυτή η βρωμιάρα ψεύτρα παρουσιάστρια αποκαλεί την εν λόγω ανακήρυξη ως ‘άνευ προηγουμένου καπηλεία της αρχαιοελληνικής ιστορίας’.
Από που κι ως που, μια μη ελληνική πόλη κράτος, όπως η Τροία, αποτελεί τμήμα της αρχαιοελληνικής ιστορίας, αυτή η αμόρφωτη τσούλα είναι ανίκανη να εξηγήσει.
7. Η διανοητικώς ανάπηρη και ξεμωραμένη αυτή παρουσιάστρια εκπλήσσεται που οι Τούρκοι αποκαλούν την Τουρκία “πατρίδα της Τροίας”!
Τον λόγο, τον εξηγεί μια γρήγορη ματιά στον κάθε χάρτη της Τουρκίας – αλλά πρέπει αυτός που θα δει τον χάρτη να μην είναι καθυστερημένο.
Με τέτοιες άθλιες μεθόδους στραβώνουν τον μέσο Έλληνα, τον αφιονίζουν με την ψευτοϊστορία που παρουσιάζουν, τον μολύνουν με το βρωμερώτερο ρατσιστικό μίσος που υπάρχει στον κόσμο, έτσι τον κάνουν βαθειά αντιχριστιανό, έκθετο σε τιμωρία και παθητικό, μοιρολατρικό αποδέκτη των συμφορών που του έρχονται πολύ σύντομα.
Ο μέσος Έλληνας έχει μία μόνο δυνατότητα αντίδρασης: να κάψει ζωντανούς όλους αυτούς τους κακούργους δημοσιογράφους που μαζί με τους ψευτοκαθηγητές των μπουρδελο-πανεπιστημίων, τους δημόσιους υπαλλήλους (‘γαμώ τα υπουργεία σας’!), τους εγκληματίες – κομματικούς παράγοντες, και τους άθλιους πολιτικούς είναι η αιτία της καταβαράθρωσης της χώρας.
Η εν λόγω ανιστόρητη παρουσίαση – ψευτο-είδηση του τηλεοπτικού δελτίου είχε αρχικά αναρτηθεί εδώ με τον εξής τίτλο:
“Μετά τους Σκοπιανούς & οι Τούρκοι επιχειρούν να παραχαράξουν την ελληνική ιστορία”
https://www.youtube.com/watch?v=IeXAUR9LcL0
Σχολιασμένο κατάλληλα το βίντεο βρίσκεται εδώ:
Τροία: η Πόλη του Πριάμου επιστρατεύεται ως fake news στην Ελλάδα!
https://ok.ru/video/693559822957
https://vk.com/video434648441_456239578
Η πραγματική ιστορία των χιττιτικών – αχαϊκών – τρωαδιτικών σχέσεων και γενικώτερα του Αιγαίου και της Ανατολικής Μεσογείου κατά τον 13ο και τον 12ο προχριστιανικό αιώνα έχει παρουσιασθεί στα ελληνικά από τον κορυφαίο ανατολιστή ιστορικό καθ. Μ. Σ. Μεγαλομμάτη εδώ:
https://www.academia.edu/26287366/Η_Ευρύτερη_Περιοχή_της_Ανατολικής_Μεσογείου_κατά_τον_13ο_και_τον_12ο_Αιώνα_και_οι_Λαοί_της_Θάλασσας_κείμενο_και_σημειώσεις_
https://www.academia.edu/25891943/Η_Ευρύτερη_Περιοχή_της_Ανατολικής_Μεσογείου_κατά_τον_13ο_και_τον_12ο_Αιώνα_και_Οι_Λαοί_της_Θάλασσας_κείμενο_μόνον_
https://www.academia.edu/26344357/Les_Peuples_de_la_Mer_et_la_Fin_du_Monde_Mycénien_-_Essai_de_Synthèse_Historique
Η Ευρύτερη Περιοχή της Ανατολικής Μεσογείου κατά τον 13ο και τον 12ο Αιώνα και οι Λαοί της Θάλασσας – του Μουχάμαντ Σαμσαντίν Μεγαλομμάτη
https://oilaoitisthalassas.wordpress.com
http://www.dailymotion.com/video/x4elsox
