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Men dressed in traditional Armenian women's costumes
Gudetama Lava lamp.
A traditional blessing or toast, used in Armenian culture, to wish a couple a long and harmonious marriage is "Մեկ բարձի վրա ծերանաք / Mek bardzi vra tseranaq" / "May you grow old on one pillow"; it is a wish that two lives become so entwined, they are forever inseparable. This phrase enchants me with its visual charm, for it vividly conjures an image of perfect unity — two souls resting each night on the same pillow, side by side, breathing dreams and sharing whispered secrets until the end of their days.
In Armenian, when we want to say “damn you” or “go to hell”, we use the expressions "գրողը քեզ տանի" [groxy qez tani] or "գնա գրողի ծոցը" [gna (kori) groxi tsocy], which translate to “may the writer take you away” or “go and get lost in the writer’s embrace” in English. You might wonder, “Who is this writer-person?” and “Why is it considered a curse?”
According to traditional Armenian belief, Grox (the writer) is a spirit who records a person's deeds during their lifetime, determining the purity of their soul. This concept may be linked to Tir, the god of writing and literature in Armenian mythology. In some interpretations, it was believed that anyone whose name Tir wrote in his notebook would die. This is where the curse "may the writer take you" originates.
During the Christian era, Grox was mistakenly represented as a Christian spirit who no longer recorded human deeds but instead determined each person's fate, inscribing it on their foreheads. Over time, Grox came to be depicted as an evil spirit, sometimes identified with Satan. Thus, the curse "get lost in Grox’s embrace," which originally signified death, took on a more negative connotation. However, this was not originally characteristic of Grox in Armenian traditional beliefs.
So, if you want to get creative with your curses, instead of saying “go to hell,” you can use the phrase “get lost in the writer’s embrace”.
"Երանի գրողին, որ տարավ քեզ:"
"Blessed is the writer who took you away."
To put it differently, the anxiety around bananas under socialism marks not the fear of losing bananas, but rather of losing the right to enjoy the products of capitalist exploitation from the periphery. From this perspective, the banana is the perfect fetish object, the ideal substitute phallus, and not just because it looks like a dick. The banana offers the Western worker assurance of their right in the surplus value, or alienated labor, of the racialized worker on the banana plantation. This is why, for instance, American grocery stores often sell bananas at a loss. They know that if they present people with cheap bananas, they will come in and shop because cheap bananas are part of what makes shopping in America enjoyable. When an American goes to WalMart, they do not primarily enjoy the mere access it offers them to the food they need to sustain themselves. Rather, they take pleasure in having the whole world’s labor neatly arranged for them to grab, inspect, fantasize about, and ultimately put back on the shelf because they already have some at home.
Anselm Kizza-Besigye, Banana Republics
I still find it wild how many lives were murdered over a fucking fruit. You’re taught to expect such crimes against humanity over oil, but it’s absolutely absurd that similar crimes are done for a fruit.
Miku! + trinkets
in case you're wondering what the greatest AMV of all time is, it's this one from 2008.
“I have something to show you. Something you won’t believe.” Photographer: York In A Box Cosplayer: Jason Mahn Taken at DragonCon 2016.
Yet another sweet fact about the Armenian language: the word for "friend" is ընկեր "unker" (the stress is on the second syllable, and the first "u" is pronounced like the "a" in the word "arise"). In this word, the prefix "un" means "together," and "ker" means "eat." So, essentially, ընկեր "unker a friend" is someone you share your food with 🌻
this book was like essential to my formation as a subject of multiculturalism and globalization...also one of the early things that made me obsessed with food - each page had a meal or staple that the child ate
I need to get my hands on these DK books. They truly were something special.
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Monte Melqonyan/Մոնթե Մելքոնյան (1957-1993)
Honestly, I don't even know where to begin. He's one of those extraordinary individuals about whom countless books could be written and numerous movies could be made, yet still, so much would remain untold. You might wonder, "He's a National Armenian Hero—cool, but why should I know about him?" My answer is simple: if the world had more people like him, especially in today's times, it would be a much better place. He fought for justice, embodied culture and education, and radiated a deep love for his people and humanity as a whole. I believe everyone should aspire to have a little bit of Monte's spirit within them, regardless of their nationality.
Now, it's important to note that some things written about him in the Western press can be questionable and inaccurate. So, I would advise taking most of the information from those sources with a grain of salt.
Monte was born on November 25, 1957, into an Armenian family in Visalia, California, that had survived the Armenian Genocide. From 1969 to 1970, his family traveled through Western Armenia, the birthplace of his ancestors. During this journey, Monte, at the age of twelve, began to realize his Armenian identity. While taking Spanish language courses in Spain, his teacher had posed him the question of where he was from. Dissatisfied with Melkonian's answer of "California", the teacher rephrased the question by asking "where did your ancestors come from?" His brother Markar Melqonyan remarked that "her image of us was not at all like our image of ourselves. She did not view us as the Americans we had always assumed we were." From this moment on, for days and months to come, Markar continues, "Monte pondered [their teacher Señorita] Blanca's question Where are you from?"
In high school, he excelled academically and struggled to find new challenges. Instead of graduating early, as suggested by his principal, Monte found an alternative - a study abroad program in East Asia. The decision to go to Japan was not random. He had been attending karate clubs and was the champion of the under-14 category in California. He also studied Japanese culture, including taking Japanese language courses. After completing his studies at a school in Osaka, Japan, he went to South Korea, where he studied under a Buddhist monk. He later traveled to Vietnam, witnessing the war and taking numerous photographs of the conflict. Upon returning to America, he had become proficient in Japanese and karate.
Having graduated from high school, Monte entered the University of California, Berkeley, with a Regents Scholarship, majoring in ancient Asian history and archaeology. In 1978, he helped organize an exhibition of Armenian cultural artifacts at one of the university's libraries. A section of the exhibit dealing with the Armenian Genocide was removed by university authorities at the request of the Turkish consul general in San Francisco, but it was eventually reinstalled following a campus protest movement. Monte completed his undergraduate work in under three years. During his time at the university, he founded the "Armenian Students' Union" and organized an exhibition dedicated to the Armenian Genocide in the late 19th and early 20th centuries in the Ottoman Empire and the Republic of Turkey.
Upon graduating, he was accepted into the archaeology graduate program at the University of Oxford. However, Monte chose to forgo this opportunity and instead began his lifelong struggle for the Armenian Cause.
In the fall of 1978, Monte went to Iran and participated in demonstrations against the Shah. Later that year, he traveled to Lebanon, where the civil war was at its peak. In Beirut, he participated in the defense of the Armenian community. Here, he learned Arabic and, by the age of 22, was fluent in Armenian, English, French, Spanish, Italian, Turkish, Persian, Japanese, and Kurdish.
From 1980, Monte joined the Armenian Secret Army for the Liberation of Armenia (ASALA – I promise to tell you more about them later) and quickly became one of its leaders. In 1981, he participated in the planning of the famous Van operation. In 1981, he was arrested at Orly Airport in France for carrying a false passport and a pistol. During his trial, Monte declared, "All Armenians carry false passports—French, American—they will remain false as long as they are not Armenian." Over the following years, he perfected his military skills at an ASALA training camp, eventually becoming one of the group's principal instructors.
Monte with his wife Seda
After being released from a French prison (once again) in 1989, Monte arrived in Armenia in 1991, where armed clashes between Armenians and azerbaijanis had already begun. He founded the "Patriots" unit and spent seven months in Yerevan working at the Academy of Sciences, writing and publishing the book "Armenia and its Neighbors." In September of the same year, he went to the Republic of Artsakh to fight for his fatherland and its people. Due to his military expertise, he was appointed Chief of Staff of the Martuni defense district in 1992. His sincerity and purity quickly won the love and respect of the local population and the Armenian community as a whole.
Throughout his conscious life, Monte fought for the rights of Armenians, recognition of the Armenian Genocide, and the reclamation of Armenian homeland.
There are various versions of Monte Melqonyan's death circulating in both Armenian and azerbaijani media. According to official Armenian information, Monte was killed on June 12, 1993, by fire from an azerbaijani armored vehicle.
Monte remains a lasting testament to the incredible potential unleashed when the Armenian patriotic heart unites with sharp intellect.
In case you'd like to put a voice to the face and hear about the Artsakh struggle directly from Monte, here he is speaking about it in English.
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