Azerbaijani press: Protest mood ups in Armenia due to worsening socio-economic situation

6 January 2018 11:58 (UTC+04:00)

Baku, Azerbaijan, Jan. 6

Trend:

Protest moods are becoming more active in Armenia this year due to the deterioration of the socio-economic situation and a sharp rise in prices for essential products, believes Armen Martirosyan, the deputy chairman of the opposition Heritage party.

The year 2018 started in Armenia with the rise in price of gasoline, diesel fuel and gas at filling stations. The rise in price is linked with amendments to the Tax Code and increased excise taxes.

Chairman of the Union of Armenian Employers Gagik Makaryan, in turn, believes that the rise in price of gasoline and gas will affect all sectors of the Armenian economy. "The prices have increased more than expected. The rise in price of compressed gas may lead to an increase in transport prices, "Makaryan said.

The price of 'Regular' gasoline grew by about 5 percent compared to the end of 2017 and by 10 percent compared to the beginning of December 2017. At the beginning of December 2017, gasoline cost 390 drams ($0.80), at the end of December 2017 it cost 410 drams ($0.84), and starting from Jan. 1 it costs 430 drams ($0.89).

The price of diesel fuel grew 7 percent, having risen on the New Year’s eve from 410 drams ($0.84) to 440 drams ($0.91).

The price for gas at filling stations increased most of all. Before the New Year, it was sold at 180-200 drams ($0.37 – $0.41) per cubic meter, but starting from Jan. 1, the price grew 10 percent. About 90 percent of cars in Armenia, including city transport and taxis, use natural gas.

In addition, a gradual rise in price of more than 800 items of goods is expected in Armenia.

Azerbaijani press: Armenian serviceman dies in Azerbaijan’s occupied lands

6 January 2018 14:08 (UTC+04:00)

Baku, Azerbaijan, Jan. 6

Trend:

Mger Ziroyan, an Armenian serviceman born in 1992, died in Azerbaijan’s occupied territories, Armenian media reported Jan. 6.

According to preliminary information, Ziroyan died of carbon monoxide poisoning.

The conflict between the two South Caucasus countries began in 1988 when Armenia made territorial claims against Azerbaijan. As a result of the ensuing war, in 1992 Armenian armed forces occupied 20 percent of Azerbaijan, including the Nagorno-Karabakh region and seven surrounding districts.

The 1994 ceasefire agreement was followed by peace negotiations. Armenia has not yet implemented four UN Security Council resolutions on withdrawal of its armed forces from the Nagorno-Karabakh and the surrounding districts.

https://en.trend.az/azerbaijan/karabakh/2844480.html

Turkish press: Iconic Istanbul church reopens after 7 years of restoration

DAILY SABAH
ISTANBUL
Published12 hours ago

AA File Photo

A 19th-century church built by the Bulgarian community in Istanbul was reopened after restoration Sunday in a ceremony attended by President Recep Tayyip Erdoğan, Prime Minister Binali Yıldırım and Bulgarian Prime Minister Boyko Borissov.

President Erdoğan, speaking at the opening ceremony, said the state was responsible for ensuring that everyone, no matter their beliefs, has the right to practice their religion freely. "Certain bitter memories in history should not be allowed to taint the long history of living side by side," he said, adding that the government has been working since the beginning to restore the houses of worship of all citizens.

Sveti Stefan, also known as the "Iron Church," is known as the only church mainly made of iron in the world, and restoration started seven years ago in a project co-funded by Turkey and Bulgaria. The church is located in Balat, a historic neighborhood on the shore of Istanbul's Golden Horn. Speaking to İhlas News Agency, Vasil Liaze, head of a foundation overseeing the church, said the restoration cost TL 16 million ($4.3 million) and the Turkish state covered TL 15 million of the budget.

The president noted that Turkey had supported the restoration of more than 5,000 historical artifacts in the Middle East, North Africa, South Asia and the Balkans in the past 15 years. "We do not separate freedom of worship in the Iron Church from the freedom of worship in the the Muradiye Mosque in Filibe [Plovdiv]. That is why my friend Boyko bringing Bulgaria's Chief Mufti Mustafa Aliş to this ceremony is important."

Prime Minister Yıldırım, also speaking at the ceremony, said there were unfortunate developments all around Turkey, especially in Europe, where religious tolerance was retreating in the face of narrow-mindedness. "The risk of polarization is increasing. People of different religions who lived in peace side by side for centuries in the Middle East are now becoming targets because of their beliefs. At the same time, racism and Islamophobia, fed by historical prejudice, are gradually increasing in the West."Since the Justice and Development Party (AK Party) came to power in 2002, Turkey has sought to restore the rights of religious minorities as well as the worship houses of minorities, ranging from Assyrians to Jews and Greeks. Many properties have been returned to these minorities – decades after they were forcefully confiscated by the Turkish state – while the government continues to pursue a policy of restoring abandoned historical buildings. In 2013, the Bulgarian Orthodox Church was returned a 59,000 square meter piece land in central Istanbul that once belonged to the foundation running the church.

In early November, Aya Yorgi, another historic church in the city's Edirnekapı district, was reopened after restoration work by the state, in a ceremony attended by Turkish and Greek Orthodox dignitaries. Erdoğan cited the restoration of the Great Sinagogue of Edirne, the Aya Nikola Church in Gökçeada, the Syriac Catholic church of İskenderun, Diyarbakır's Sur Armenian Protestant Church, the Nizip Fevkani Church in Gaziantep and the Taksiyarjis Church in Cunda Island as a few of the examples of state-sponsored restoration in recent years.

An outstanding symbol of Bulgarian Orthodox faith, the church was built in 1898 on the site of a wooden church destroyed in a fire. An Austrian contractor was hired for the construction and 500 tons of iron components were brought from Austria to Istanbul for the construction.

The components were pieced together in Istanbul before it was opened on Sept. 8, 1898. With its three domes and rich exterior decoration, the church stands out among many other Orthodox churches in Istanbul. Six bells in church's bell tower were brought from Russia's Yaroslavl, but only two have survived to the present day. The cross-shaped basilica has a ground floor, a basement floor, a gallery and a spire.

In 2016, Bulgarian Metochion, a renovated addition of the church, was reopened and hosted an exhibition of the history of the Bulgarian community in Turkey. The Metochion, a three-story stone building, was built as an addition, but in time, it turned into a community and culture center for the Bulgarian community in Istanbul. It was abandoned for years after it was converted into a school, printing house and then a nursing home throughout its history.

Turkey's Bulgarian community in Istanbul traces its history to the 18th century. Although Bulgarians were always present in the then-Ottoman Empire's capital, their number and settlement flourished in that century. It was Prince Stefan Bogoridi, an Ottoman statesman of Bulgarian origin, who spearheaded the efforts for construction of a Bulgarian church on the site of Sveti Stefan, on land he owned and donated to the church. Like other minorities, the number of Bulgarian community members dwindled in time, with many returning to Bulgaria or migrating to the U.S. and Europe.

https://www.dailysabah.com/istanbul/2018/01/07/iconic-istanbul-church-reopens-after-7-years-of-restoration

Turkish press: From whom do we need to protect Christian heritage in Jerusalem?

MERYEM İLAYDA ATLAS@miailayda
Published2 hours ago

The two domes of the Church of the Holy Sepulchre seen in Jerusalem’s Old City, March 17, 2016.

The Orthodox patriarch of Jerusalem, Theophilos III, wrote about his fear that Christians were being driven out of the Holy Land. In an article published by the British newspaper, The Guardian, he said the city's Christians who have a history dating back at least two millennia, and the residents of the old city in general, are at risk, as are the lands owned by the Christian churches of the Holy Land. The article refers to "radical settlers" without mentioning Israel's illegal occupation even once.

With the intensity and frequency of the occupied West Bank discussions for Muslims, the millennial-old great history of Christians' situation in Palestine is mostly under shadowed.

Christians are able to live according to their religious traditions in Jerusalem, as part of the multireligious atmosphere of the holy city for centuries. They are never perceived as posing a threat to any authority. The Virgin Mary, according to Christian tradition, lived in the city until her 90s and eventually died there. Some believe her resting place is Jerusalem's the Church of the Holy Ascension, reached by walking down a 60-step staircase.

Jerusalem is sacred because it is believed where Virgin Mary lived and was sanctified. Christian sources say Mary, as a child, was taken to the Solomon's temple where she was sworn to chastity and later retired there. The life she led inspired the institution of nuns. The region has been attracting Christian pilgrims for millennia. There is, of course, the legend that she spent the rest of her days with John the Apostle in Ephesus or that she never died but ascended to heaven. However, the established belief is that her remains with many of Christianity's most important relics remain in Jerusalem.

Also, many Christian pilgrims every year visit many spots around Jerusalem where Jesus Christ is believed to have preached, been crucified, died and resurrected.

It is said that Mary, when Jesus Christ turned 12, took him to Jerusalem and visited Solomon's Temple. There, he started a debate with Jewish religious scholars who were amazed with his wisdom and remarks. According to Christians, this interaction at Solomon's Temple means the triumph of Christianity over Judaism. With the arrival of the much-awaited Messiah, a new era has begun.

The tombs of many of Christianity's most important saints and apostles are also in Jerusalem. The most important rituals of Christianity were formulated there, including the Holy Communion. According to the Bible, Jesus Christ, during the last supper, hands over bread and wine to the apostles, telling them that these were his body and blood.

The road that pilgrims tread every year to understand the passion of Christ passes through Jerusalem as well.

Reports in the 11th century about how Christian tombs and churches were being ransacked mobilized millions across Europe for the Crusades as these lands are inevitably sacred and holy.

Christians and Europe's silence for what is happening in Jerusalem and in the occupied territories nowadays is deafening.

Today, A Russian Jew or an American Jew, who has no family ties to this region whatsoever, can get a residence permit to live in the Holy Land. However, Christians, or Muslims for that matter, have no such right. Arabs, both Muslim and Christian, lose the right to live in their homelands if they are overseas for eight years. They are being pushed out of the land of their ancestors, their houses of worship are being besieged. Israeli soldiers stationed in front of Catholic and Armenian churches in Jerusalem give the impression that they are being protected from outside dangers while the truth is that they are the danger itself.

Today's Europe is a far cry from the land of Christendom it was in the past but still post-Christian Europe should at least mobilize to protect its cultural history and heritage. "Radical settlers" are destroying the last vestiges of other religions in the Holy Land. Isn't ignoring the important legacy of Jesus Christ, the Virgin Mary and the apostles, as well as cultural and historical relics, tantamount to turning ones back on one's history?

https://www.dailysabah.com/columns/meryem-ilayda-atlas/2018/01/08/from-whom-do-we-need-to-protect-christian-heritage-in-jerusalem

Դժբախտ պատահարի հետևանքով մահացել է ՊԲ պայմանագրային զինծառայող

  • 06.01.2018
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  • Հայաստան
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7
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Հունվարի 6-ին՝ ժամը 02:10-ի սահմաններում, դժբախտ պատահարի հետևանքով (նախնական տվյալներով շմոլ գազից թունավորվելու արդյունքում), մահացել է ՊԲ պայմանագրային զինծառայող, 1992թ. ծնված Մհեր Վանիկի Զիրոյանը:


Դեպքի մանրամասները պարզելու համար կատարվում է քննություն:


Արցախի Հանրապետության պաշտպանության նախարարությունը կիսում է կորստյան ծանր վիշտը և իր զորակցությունը հայտնում մահացած զինծառայողի ընտանիքի անդամներին, հարազատներին և ծառայակիցներին:

Նոր զինատեսակների ձեռքբերումն ու ներդրումն էապես փոխել են մարտի վարման ձևերը. ՊՆ

  • 06.01.2018
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  • Հայաստան
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3
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Հունվարի 5-ին ՀՀ ՊՆ Մոնթե Մելքոնյանի անվան ռազմամարզական վարժարանում շարունակվել են զինված ուժերի արդիականացման յոթնամյա ծրագրի նախագծի ամփոփիչ քննարկումները, որոնց մասնակցել են ՊՆ, ԶՈՒ և ԶՈՒ ղեկավար կազմի, օրենսդիր և գործադիր մարմինների, հասարակական հատվածի ներկայացուցիչներ և փորձագետներ։


Այս մասին հայտնում են ՀՀ պաշտպանության նախարարությունից։


ՀՀ պաշտպանության նախարար Վիգեն Սարգսյանը համառոտ ներկայացրել է զինված ուժերի արդիանակացման ծրագրի նախագծի հիմնական ուղղություններն ու կարևորագույն սկզբունքները:


Նախարարն ընդգծել է, որ առկա տեխնիկական և տեխնոլոգիական առաջընթացը, նոր զինատեսակների ձեռքբերումն ու ներդրումը էապես փոխել են մարտի վարման ձևերը՝ այն դարձնելով առավել սրընթաց և կարճատև: Հաշվի առնելով առկա մարտահրավերներն ու ուժերի հարաբերակցության պահպանման անհրաժեշտությունը՝ յոթնամյա ծրագիրը մշակելիս կանխատեսվել են գործողությունների զարգացման բոլոր հնարավոր տարբերակները, ուղենշվել են դրանց հակազդման ուղիները, ստեղծվել են անհրաժեշտ պայմանները՝ ռեսուրսների ղեկավարումն առավելագույնս արդյունավետ իրականացնելու համար:


Զեկույցներով հանդես են եկել նաև ՀՀ ԶՈՒ գլխավոր շտաբի պետ, գեներալ-գնդապետ Մովսես Հակոբյանը, պաշտպանության նախարարի տեղակալ-ՌԱՊԿ նախագահ Դավիթ Փախչանյանը։


Քննարկումների մասնակիցները, կարևորելով զինված ուժերի արդիականացման հիմնարար փաստաթղթի մշակման ուղղությամբ կատարված աշխատանքները, ներկայացրել են իրենց առաջարկություններն ու դիտարկումները:


Հիշեցնենք, որ 2017թ. հոկտեմբերի 24-ին Սերժ Սարգսյանը ՊՆ պաշտպանական ազգային հետազոտական համալսարանի կրթական նոր ծրագրի մեկնարկն ազդարարող նիստի ընթացքում ՀՀ պաշտպանության նախարարին հանձնարարել էր մշակել բանակի արդիականացման յոթնամյա ծրագիր, որով նախատեսվում է որակական նոր, բացառիկ մակարդակի վրա դնել զինված ուժերի կառավարման համակարգի արդյունավետությունը, զինուժի պատրաստության և մարտունակության աստիճանը:

The surprising similarities between Armenian and Urdu language

Daily Times (PK), Pakistan
January 6, 2018 Saturday
The surprising similarities between Armenian and Urdu language
 
 Pakistan
by Sarmad Iqbal
 
Pakistan, Jan. 6 — Barev ('Hello' in Armenian) and Salaam everyone. While I am writing this article I am extremely glad with the overwhelmingly positive response and feedback my previous article "Can Harissa act as an ice-breaker between Armenia and Pakistan?" garnered, and I want to express my gratitude to all those who gave it a read and loved it. Along with Shukriya, I would like to utter this beautiful Armenian phrase for all those who loved my article: Shnorhakalutyun (meaning 'thanks a lot'). The love and warmth I received in the form of comments, private messages on Facebook and Twitter as well as likes on my previous article from many Armenian friends and from several Pakistanis, was so overwhelming and massive that I may not be able to describe it in words.
 
The love and warmth wasn't just confined to the praise of my article, but I was also delighted to see some Armenian friends inviting me to their home country and calling me the "Best Pakistani" they had ever seen. These compliments mean more than anything to me in this world and are priceless. As I promised in my previous article, this present write-up is going to be devoted to the common words between Armenian and Urdu. Armenian is truly a great language, and I felt extremely enthralled when I started studying and exploring it (through online Armenian learning sites and Armenian TV series like Full House including Armenian pop songs sung by divas like Lilit Hovhannisyan and Sirusho, with English subtitles of course).
 
Now, some of the common words I am going to write about may not be exactly the same in their respective meanings and there may be slight differences too. Also, many of the below mentioned Armenian words are from colloquial usage.
 
In my last article, I stopped at the common word for "sign" between Armenian and Urdu which was "nishan". Henceforth, I would love to proceed with the word "hazar" which is a common word for "thousand" in Armenian and Urdu language. We (Pakistanis and Armenians) also have a word for "ten" in common, both Armenians and Pakistanis call it "das". A word in common for the colour "black" comes with slight difference in pronunciation, with Pakistanis calling it "sia" (a Persian loanword) and Armenians calling it "sev" (which is in turn, derived from the above mentioned Persian loanword in Urdu). Urdu and Armenian speakers also have the word for "colour" in common. People call it "rang" in Urdu and Armenians pronounce it with a slight difference as "yerang". For the word "student" we also have a common word though again with slight differences in pronunciation; Armenians call it "ashagert" and Pakistanis call it "shagird" which is again a Persian loanword in Urdu. Pakistanis and Armenians also have the word for "seal" in common, both calling it "mohr". Armenian and Urdu speakers also have the word for "free" in common, both calling it "azad". We also share the word for "man" which is "mard" in both languages. The word for "door keeper" in Urdu is "darban," and its Armenian equivalent is "darpan", used for doorkeepers in Mahals (palaces) of Badshahs (kings). We also share the word for "guardian" in common though again with slight differences as Armenians call it "pahapan" and Pakistanis call it "pasban". For the word "difficult," Urdu speakers use the Persian loanword "doshvar" and the Armenian word for it which is "dzhvar", also derived from Persian. Armenians have been through several "dzhvar" times throughout their history with attempts by their neighbours to eradicate their nation's identity, but Armenians triumphantly survived all such attempts and showed to the world that the use of physical force and power is not adequate to extinguish their passion and devotion for their nation. Armenians didn't lose hope even after the calamity they suffered in 1915 at the hands of an empire being glorified in our country with the sermons of Mullahs of almost all firqas (Islamic sects) and even Pakistan Studies and History textbooks. In this regard, we Pakistanis are again (apart from numerous words our national language and lingua franca Urdu shares with Armenian language) very similar to our Armenian counterparts; we are very high spirited and never embrace despondency despite the fact that we have to confront multiple sanehaat (incidents of all sorts from terrorist attacks to corruption scandals) almost always on a daily basis in our Pak Sar Zameen (Pakistan).
 
Urdu and Armenian also share the Persian loanword "zendan" for "prison". For a "military leader", Pakistanis and Armenians also have a word in common which is "sepasalar". In Urdu, the word "pahlevan" is used for a "wrestler", but in Armenian and Persian it's used for a "hero" or a "champion". Urdu speakers have the Persian loanword "ashti" for "peace" (which is also present in colloquial Armenian vocabulary) though this isn't frequently used by many Urdu speakers and is being replaced by the more popular word "aman". We also have the word for "talent" in common, and in both languages it's called "honar". And I must admit that both nations are full of "honar". Let's take the field of music for example. How can I forget that if Pakistanis gave singing legend Nusrat Fateh Ali Khan to the world , Armenians on the other hand gave legends like Charles Aznavour (also dubbed by many as France's Frank Sinatra) and Cher (also known as Goddess of Pop) to music lovers around the world. While I am talking about all these singing legends, I would love to mention that both Armenian and Urdu languages also have the word for "musical composition" in common; both call it "saz". And how can I forget to spill some beans on Cher's "Pakistani connection". Well, this may not be surprising news for many of those who will be reading this article, but I was amazed when I for the first time came across news that Cher was in love with a 29 year old male elephant named Kavaan from Islamabad's Maraghazar Zoo. In fact, Cher out of her love for elephants sent her representative Mark Cowne to Islamabad to check up on Kavaan who has been kept chained for 27 of his 29 years at the Maraghazar Zoo in Islamabad.
 
Now back to the topic of my article, I will proceed with the word for "regret" which is common between Urdu and Armenian again though there are slight differences as Urdu speakers call it "afsoos" and Armenians call it "apsoos". Urdu speakers have the word "taj" for "crown" while Armenians use "tag". For "informed," Urdu uses "agah" and Armenian uses "akah". And through this article, I am doing my best to keep my readers "agah" and "Akah" about common words between Armenian and Urdu. We also share the word for "life" as both call it "jaan". For "luck", Urdu uses the word "qismat" along with the Persian loanword "bakht" which is present in colloquial Armenian dictionaries for the former. Urdu and Armenian also have the word for something "cold" in common as both call it "sard". For something "warm", Urdu has the word "garam" and Armenian uses the word "jarm". For something "damp", both languages have the word "nam". Pakistanis and Armenians also share the word for "pain" which is "dard" in both languages. For "arm", Urdu has the Persian loanword "bazoo" and Armenian has "bazook". Urdu speakers use "rag" for "vein" and Armenians call it "yerag". There is only an initial addition of the two letters "ye" in Armenian "yerag". Otherwise, we have the "rag" (vein) common between our languages. Urdu speakers use the word "varzish" for "exercise" while Armenians call it "varz".
 
Urdu speakers use the word "moom bati" for "candle" while Armenians simply call it "moom", so we share the word "moom". In Urdu, there is the word "gombad" for "dome", and in Armenian there is "Gombet". Urdu speakers along with the word "darwaza" also use the word "dar" for "door" which is another common word between Armenian and Urdu. In Urdu, there is the word "bazaar" for market and in Armenian there is "vazhaar". We also have the word for "cheese" in common as both call it "panir". Pakistanis use the word "shakar" for "sugar", and Armenians call it the same. There are so many other similarities.
 
Lastly, how can I forget that Pakistanis and Armenians also share common names like "Gohar" even though it's my elder cousin's name, and it means a "precious stone" in Armenian. We also have words for number "four" and "one" in common though with slight differences; in Urdu it is "chaar", and in Armenian it is "chors". For "one" there is "ek" in Urdu from the Persian "yek", and in Armenian instead of "yek" there is the word "mek". I wish one day, both the nations will be "mek" and "ek" (united) for mutual peace and prosperity.
 
I hope everyone reading this article will utterly relish it and will be able to realise as I realised how connected Pakistanis and Armenians are through their respective languages. This connectivity and bond unfortunately hasn't unraveled itself yet, and I hope one day our great nations will be friends so people like me can easily visit the beautiful Armenia and Armenians can easily do so too without any severe restrictions on visiting Pakistan.
 
Tstesutyun and Khuda Hafiz everyone.
 
The writer is a Pakistani blogger and student who has a penchant for reading, writing, learning languages and studying cultures. He tweets at @sarmadiqbal7

Al-Hakim from the Krikor Church: The Iraqi diversity is an enriching source for Iraq

National Iraqi News Agency (NINA)
January 6, 2018 Saturday



Al-Hakim from the Krikor Church: The Iraqi diversity is an enriching
source for Iraq


BAGHDAD / National Iraqi News Agency / NINA / Head of the National
Alliance Ammar al-Hakim said that the Iraqi diversity is an enriching
source for Iraq.

The Iraqi diversity is an enriching source for Iraq," Al-Hakim said
during the annual Mass of the Armenian calendar for the Armenian
Orthodox Church of Krikor Al-Munwar in Baghdad, stressing the
importance of preserving this diversity.

Al-Hakim blessed the revelers of the glorious birth and the New Year./ End

The objects of their reflection

Harvard Gazette
January 6, 2018 Saturday
The objects of their reflection

Whether a spell book or Edison bulb, Houghton’s treasures charm students and illuminate research

Press play, above, to hear Houghton librarian Emilie Hardman discuss this charm scroll from 1708. Stephanie Mitchell/Harvard Staff Photographer
 
It's hard to imagine even the most jaded student entering the Houghton Library without a sense of awe. Within these walls, you can read a letter signed personally by Vladimir Lenin, unfold a book of spells from Indonesia, and marvel at Emily Dickinson's writing desk and chair.
 
As Houghton celebrates its 75th anniversary, scholars take a look back at how some of the library's rare holdings have inspired their research. '
 
Katherine Leach, a Ph.D. student in Celtic languages and literatures, took her students to Houghton to explore medieval and early modern tracts against witchcraft.
 
Librarian Emilie Hardman showed them original sources from the period such as the Malleus Maleficarum but to the delight of the class, she also rolled out an Indonesian spell book, bamboo sticks engraved with spells, and an Armenian charm scroll. Indonesian spell book Press play, above, to hear Houghton librarian Emilie Hardman discuss the Batak accordion book of spells. Stephanie Mitchell/Harvard Staff Photographer Armenian charm scroll Press play, above, to hear Houghton librarian Emilie Hardman discuss this charm scroll from 1708. Stephanie Mitchell/Harvard Staff Photographer
 
"The class changed because of what Emilie brought in to show my students," Leach says. "There were two Armenian students in the class. Seeing that scroll blew their minds. They were posting on Instagram and texting other Armenian students."
 
Leach says that as a medievalist, she's often focused exclusively on texts and manuscripts but "seeing these artifacts made the topic more relatable, more real" for her students.
 
"I was so impressed with the collection and with Emilie," Leach says. Bamboo log engraved with spells Press play, above, to hear Houghton librarian Emilie Hardman discuss this spell-engraved bamboo stick. Stephanie Mitchell/Harvard Staff Photographer Malleus Maleficarum Press play, above, to hear Houghton librarian Emilie Hardman discuss the Malleum Maleficarum. Stephanie Mitchell/Harvard Staff Photographer '
 
Today, we can zoom in on any part of the world through Google Maps and Street View.
 
When German cosmographer Sebastian Munster made his Cosmographia, a book intended to capture the world as he knew it in the 16th century, he did not have the benefit of Google's tools.
 
Instead, Munster recruited a resident from every German burg to provide him with drawings of their cities, says Jasper van Putten '15.
 
A Ph.D. student in the history of art and architecture when he found the text at Houghton, van Putten launched a research project that would have astonished Munster.
 
Using GIS mapping tools – with landmarks such as church spires and old city walls as his guide – he overlaid the antique drawings from Munster's book over modern satellite maps of German cities. Cosmographia Press play, above, to hear Houghton librarian Emilie Hardman discuss the "Cosmographia" from 1550. Stephanie Mitchell/Harvard Staff Photographer
 
Surprisingly, the old illustrations were fairly accurate, van Putten says. However, in some, important landmarks were nudged into positions that made the cities look more important.
 
"One city moved a castle about 300 meters to put it in the center of the view," according to van Putten.
 
The Cosmographia stayed in print for about 90 years with maps added or redesigned in later editions, van Putten says, so he stacked up the views in GIS to flip back and forth and see how the cities had changed over time. He has put his work online, giving researchers and history buffs anywhere a bird's eye view of the way that 16th century Germans saw their world. ' Bijou light bulb Press play, above, to hear Houghton librarian Emilie Hardman discuss this light bulb from the 1880s. Photo courtesy of Harvard University Library
 
Jeremy Zallen '14 wanted to write about the history of illumination for his Ph.D. dissertation. While exploring the earliest forms of electric light in the United States he came across the records of the Bijou Theatre.
 
In the 1880s, the Boston venue became the first fully electrified theater in the country. A single, fragile light bulb survived from that era and sits in Houghton alongside the theater's financial records.
 
If you put this tiny bulb on a shelf in Home Depot, you might not notice that it is a relic from the 1880s, with a bamboo, rather than tungsten, filament.
 
"The bulb would have been made in Menlo Park, under the direction of Thomas Edison. In those days, they were experimenting with a number of filament types," Zallen says. "The bamboo filament would have been less bright than previous electric light bulbs, but it would have lasted at least a few days – which was a big improvement."
 
The bulb brought up more questions than answers for Zallen: Why did someone save this solitary light bulb? Were the electric lights' primary purpose functional, or were they really just props to publicize Edison's invention? '
 
Andrea Bohlman, Ph.D. '12 in music, unexpectedly discovered a series of underground recordings at Houghton while preparing for a trip to Poland that she says, "changed my research methodology forever."
 
"I was probably on page 57 of search results in the HOLLIS catalog when I stumbled upon the Solidarity Collection," Bohlman said.
 
Comprising dozens of cassette tapes belonging to Poles who resisted or subverted the Communist government as a part of the Solidarity movement of the 1980s, the collection opened up a whole new world of research for Bohlman.
 
Bohlman heard everything from politically conscious Polish rock music to bootlegged news reports from broadcasters sympathetic to the Solidarity movement.
 
"Cassette tapes are convenient materials for politically subversive communication – you can wipe them with a magnet, you can record over them, but you can also copy them infinitely," Bohlman said.
 
Solidarity-related cassette tapes became the cornerstone of Bohlman's dissertation, now a forthcoming book, "Musical Solidarities: Political Action and Music in Late Twentieth-Century Poland."
 
"Now everywhere I go to conduct research, I look for weird sound recordings," Bohlman says. "They're an untapped resource."

Syrian Orthodox procession first to arrive in Bethlehem for Christmas celebration

Palestine News & Information Agency (WAFA)
January 6, 2018 Saturday


Syrian Orthodox procession first to arrive in Bethlehem for Christmas
celebration



BETHLEHEM, January 6, 2018 (WAFA) – Syrian Orthodox Patriarchal Vicar
of the Holy Land and Jordan, Archbishop Mar Swerios Malki Murad, was
the first to arrive in Bethlehem on Saturday marking the beginning of
the Christmas celebration for the orthodox churches in Palestine.

Archbishop Murad’s procession started from the Monastery of Saint
Mark in Jerusalem’s Old City and arrived at Bethlehem’s Manger
Square where it was received by officials, including the governor of
Bethlehem Jibrin Bakri, Minister of Tourism Rola Mayaya, mayor of
Bethlehem Anton Salman as well as other officials.

The Syrian Orthodox procession will be followed by the Coptic Orthodox
Archbishop Anba Antonius, then the Greek Orthodox and finally the
procession of the Ethiopian Orthodox.

The orthodox churches mark Christmas Day on January 7 and the Armenian
Orthodox Church is the last to celebrate Christmas in the Holy Land
with the Christmas Eve procession to Bethlehem on January 18 and
Christmas Day on January 19.

M.K.