Anadolu Hazineleri

Anyone who has traveled in rural Turkey as a foreigner has undoubtedly had the experience of being taken for a spy. Most likely, anyone who has ever expressed interest in Greek or Armenian ruins has also had the experience of being asked, first jokingly but then seriously, with the offer of a 50/50 split. Indeed, combing the countryside for buried treasure has long been a popular pursuit in Turkey, as documented in the brilliant Yilmaz Guney’s inexplicably unwatchable film

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(Hope). Sometimes finding the treasure involves religious incantations, but often, especially in Eastern regions, it involves trying to piece together the meaning in religious symbols or Armenian letters carved into stones around graveyards or ruined churches.

Countless websites, such as or , offer forums where users can discuss the meaning of these clues or ask for advice in interpreting local topography, as well as share found, photocopied, hand-drawn or annotated maps like these. Each letter or motif – a snake, a pair of birds, a cross, a cup, or anything else – can tell prospective treasure hunters which way to go, how many steps to take and how far down to go when they start their digging.



Much as (considerably more profitable) illegal excavations in or around official archeological sites wreak havoc with the digs, nighttime digging has sadly contributed to the destruction of what remains of many old Armenian buildings. As the tale of out-of-jail-but-still-under-indictment Cubbeli Ahmet Hoca makes , treasure hunting is perfectly permissible if carried out on your own property, but wrong when carried out on the property of others. Yet a mix of greed and poverty leads far too many people to ignore this advice. In the words of a carpenter living near the remains of by Lake Van, “villagers realize the real treasure is in preserving these ruins for tourism, but that takes time, and they are poor.”

Court cases going back to at least the 1950s suggest that frequently, rather than being a source of wealth for those who need it, treasure-hunting has been good business for swindlers who bilk the desperate poor while insisting that just a little more time and money will be enough to finally uncover a cache or riches. According to newspapers, mid-century cases most often involved digging in the basements of former Greek houses in and around Istanbul. More recently, though, the focus has been on Armenian gold, supposedly buried in poor, rural and formerly-Armenian populated parts of the Southeast.


“First we must find out what region this map covers. How? By researching and finding where the towns, mills and churches shown on the map are, going there and doing a few days searching for the field in the map. The important thing is finding the region. When we find the region it’s easy to find the treasure.”

Films like Umut present villagers’ faith in possibility of finding buried treasure as evidence of an . In the context of Armenian gold, however, it is also a fascinating look into the politics of historical memory. Despite the state’s efforts to downplay the presence of Armenians in Eastern Anatolia’s history, people know they were there, and know that they left in a hurry. Yet locals’ fascination with the near-magical import of Armenian writing suggests at the same time they have been deprived of any real historical knowledge about these people. Yet it also suggests a popular suspicion, fostered by what history has been taught been taught, that Armenians may have had too much money to begin with that they stashed away in anticipation of returning to claim it and the land it’s buried under.


“The signs on the rock, 2 Crosses and a Triangle, look west.” “The Old Road goes to the church in the neighboring village.” “Mountain Peak. The coin nailed to the rock is here.” “Note: The mountain used to be forested.”

What makes the matter even more complex is that in many of these areas the locals are ethnically Kurdish. When it comes to the politics of memory, the relationship between Kurds and Armenians is particularly fraught. Aanyone interested in a bit of digital archeology can scroll through the of Wikipedia’s entry to see just what details merited comments like “fixed baseless claims” and “reworded to reflect reality.”
Though Armenian rhetoric seeks to secure global recognition of “Turkey’s” genocide, many Armenians are well aware that a great deal of the killing that took place in 1915 was committed by Kurds. Indeed, . But of course soon after, sometimes almost immediately after the killing was over, Kurds themselves became the new victims of state violence. As a result, a shared sense of victimhood and anti-Turkish hostility has served to unite many of the most militant Kurdish and Armenian groups. Most famously, ASALA, the Armenian Secret Army for the Liberation of Armenia trained with the PKK in the Bekka valley, despite the fact that the maximalist territorial aims of both groups . At one point, Abdullah Ocalan even issued an official apology on behalf of the Kurdish nation for their role in the genocide, while still insisting that the Turkish state had put them up to it. In some cases Kurds living in what were once Armenian villages have made a point of adopting old Armenian names as a conscious rejection of the Turkish names imposed by the state.


Unidentified Map


Somewhere near Muş



The carpenter I met on my way to St. Thomas told me that the previous summer a group of Armenian tourists had come to visit the monastery. He and his father had insisted on inviting them in for dinner. Since the Armenians didn’t speak Kurdish or Turkish, and he didn’t speak Armenian, they were limited to basic gestures of friendliness and hospitality. Having myself been involved with efforts at promoting Turkish-Armenian dialogue in the past, it was tempting to think these might be the best possible circumstances under which such dialogue could occur.


Unidentified Map


Somewhere near Muş

It is tempting to imagine that if instead of all these meaningless treasure maps there was a good, comprehensive tourist map for people who wanted to visit some of the more dramatic and out of the way Armenian ruins in southeastern Turkey, it might lead to more meaningful interactions between current and former residents of the region. Locals would come to see that there was in fact money to be made in preserving these monuments, while the descendants of former locals might appreciate that local attitudes were motivated as much by ignorance as malice.

Nick Danforth is a PhD candidate in history at Georgetown University in the United States. He is partly responsible for the

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blog, a fantastic collection of historical maps and their context. A printable (.pdf) version of this story can be found

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.

Cantar ustam yabancı dil olduğu için anlamadım

Bitlis Muş Ağrı Erzurum Trabzon dan bahsediyor.
Pkk Asala dan Pkk Kgb ile olan ilişkilerindende bahsetmiş.

Yılmaz Güney in umut filmi ve Cübbeli Ahmet hoca da geçiyor.

Ellerine saglik ustam

GOLD SAFİR' Alıntı:

Cantar ustam yabancı dil olduğu için anlamadım

Bitlis Muş Ağrı Erzurum Trabzon dan bahsediyor.
Pkk Asala dan Pkk Kgb ile olan ilişkilerindende bahsetmiş.

Yılmaz Güney in umut filmi ve Cübbeli Ahmet hoca da geçiyor.

Genişletmek için tıkla ...

Cübbeli Ahmet hoca da geçiyor.... alahda seni güldürsün....

tabi bunların hepsi alınmış ermeniler tarafından sonrası ortaya çıkıyor bu belgeler eline sağlık @cantar ustam

doğrudur kardeşim saygılarr...

ustam bu muşta olan yer kafama takıldı ))

Bir yabancı olarak kırsal Türkiye'de gitti herkes şüphesiz bir casus atılıyor deneyimi olmuştur. Büyük olasılıkla, bugüne kadar Rum ve Ermeni kalıntıları ilgilendiğini ifade etmiştir herkes de 50/50 bölünmüş teklif ile, ilk olarak şaka ama sonra ciddi, isteniyor deneyimi olmuştur. Parlak Yılmaz Güney'in açıklanamaz unwatchable filmi Umut (Hope) belgelenen Nitekim, gömülü hazineyi kırsal penye uzun Türkiye'de popüler bir takip olmuştur. Bazen dini büyüler hazine içerir bulma, ama sık sık, özellikle Doğu bölgelerinde, dini semboller ya da mezarlıklar veya yıkılmış kiliselerin etrafında taş oyulmuş Ermeni harflerle anlam araya getirmek için çalışıyor içerir.

Böyle defineci.org veya hazineavcisi.com gibi sayısız web siteleri, fotokopi, bulunan kullanıcılar bu ipuçları anlamını tartışmak ya da yerel topografya yorumlarken danışabilirsiniz forumları yanı sıra payı, bu gibi elle çizilmiş veya açıklamalı haritalar sunuyoruz. Her harf veya motif - Bir yılan, kuş, bir haç, bir fincan ya da başka bir şey, bir çift - birçok adımlar almak ve onların kazma başladığınızda ne kadar aşağı gitmek için nasıl, gitmek için yol muhtemel hazine avcıları söyleyebilirim.

Veya resmi arkeolojik etrafında (çok daha karlı) kaçak kazılar gibi çok kazılar ile hasara yol açıyor, gece kazma ne yazık ki çok eski Ermeni binaların kalıntıları ne yıkımına katkıda bulunmuştur. Cübbeli Ahmet Hoca açıkça başkalarının mülkiyet üzerinde yapılan ne zaman masal gibi-hala-under-iddianamede, ancak out-of-hapse-, hazine avı mükemmel kendi mülkiyet yürütülen eğer izin, ama yanlış. Ancak açgözlülük ve yoksulluk karışımı bu tavsiyeyi görmezden çok sayıda kişiyi açar. Van Gölü tarafından Thomas Manastırı'nın kalıntıları yakınında yaşayan bir marangoz sözleriyle, "Köylüler gerçek bir hazine turizmi için bu kalıntılar korunması olduğunu fark, ancak bu zaman alır, ve bunlar fakir."

Davalar geri 1950'lerde yerine ihtiyacı olanlar için bir zenginlik kaynağı olmaktan çok, sık sık öneririz azından gidiyor, hazine avı ısrar ederken umutsuz yoksul bilk dolandırıcılar için iyi bir iş olmuştur sadece biraz daha fazla zaman ve para Sonunda bir önbellek veya zenginliklerini ortaya çıkarmak için yeterli olacaktır. Gazetelere göre, yüzyıl ortası vakaları en sık İstanbul ve çevresinde eski Rum evlerinin bodrum kazma çıkıyor. Daha yakın zamanlarda, olsa, odak Ermeni altın olmuştur, sözde Güneydoğu, yoksul kırsal ve eskiden-Ermeni nüfuslu bölgelerinde gömüldü.