Assyria

After decades, archaeologists have returned to the Neo-Assyrian (ca. 883–609 B.C.) capital of Nineveh in northern Iraq, one of the ancient world’s grandest imperial cities, where they found a carved relief panel depicting a procession of the seven Assyrian gods flanked by images of Sennacherib (reigned 704–681 B.C.) alongside a canal dug by Neo-Assyrian kings.

archaeology.org/issues/july-august-2024/features/the-assyrian-renaissance/

(Land of Nineveh Archaeological Project)

"بعد صيانته وترميمه".. الهيئة العامة للآثار والتراث تؤكد أن تمثال الملك "كوديا" السومري سيعود إلى موقعه في قضاء "الدواية" بمحافظة بعد أن رفعته البلدية في وقت سابق..

July 1st - Happy Assyria Day

اللغة الآشورية في مدارس ولاية إيلينوي

Attention high school students of Illinois, USA in Lincolnwood, Morton Grove, Niles, and Skokie! Sign up to take Assyrian at your public high school ⬇️

1. This is how you spell “Banipal” ܒܢܐܦܠ
2. Great reading resource in Assyrian accessible online for advanced learners

https://mardutha.com/wp-content/uploads/2024/07/Banipal-Magazine_NO-51.pdf?

عربي | سرياني | كوردي | English

صدور العدد (51) من مجلة بانيبال

صدر العدد الجديد من مجلة بانيبال والذي يحمل التسلسل (51) عن المديرية العامة للثقافة والفنون السريانية بإقليم كوردستان، بنسختين ورقية وإلكترونية، وجاء حافلاً بالموضوعات الغزيرة والأبحاث والدراسات المتنوعة.

وتصدر العدد (كلمة أولى) جاء فيها، أن مجلة “بانيبال” تواصل تقديم ثقافة التسامح وقبول الآخر والإلتزام بالكلمة الحرة بآفاق معاصرة تتجاوز الأطر التقليدية.

وبينت الأفتتاحية، أن غاية المديرية في إصدارها «البحث في أعماق تاريخنا، تراثنا، ثقافتنا القومية، فنوننا وما تضمه من كنوز معرفية، ننفض عنها غبار السنين الماضية ونقدمها أمام الباحثين والدارسين، كي يلموا بهذا الإرث العظيم».

وتضمن العدد الجديد، الجزء الثالث والأخير من تأريخ أبرشية كشكر للمطران حبيب هرمز راعي أبرشية بصرة الكلدانية، دراسات في اللغة السريانية وتراثها الحضاري والإنساني في ظل المتغيرات الحديثة بين الإندثار والإنتشار لأحمد محمود الشريدة، ودراسة لغة الجزيرة العربية قبل الإسلام بين السريانية واليمنية إستناداً إلى النقوش المكتشفة للأديب نزار حنا الديراني.

كما تناول العدد مقالات وقصائد متنوعة، فضلاً عن أهم أخبار ونشاطات المديرية العامة للثقافة والفنون السريانية خلال الفترة الماضية.

أما القسم السرياني فقد تناول الأديب أكد مراد فيه دراسة موضوع الهجرة من الوطن التي يتعرض لها شعبنا، فضلاً عن دراسة أخرى حول الأقليات للناشط في حقوق الأقليات ميخائيل بنيامين، فضلاً عن أشعار ونصوص ولقاءات باللغة الأم.

وفي القسم الكوردي، تناولت المجلة مقالاً عن رائد الصحافة العراقية روفائيل بطي للكاتب خليل عبدالله، ودراسة عن فن صناعة الفخاريات للكاتب لورنس نادر مخو، إضافة إلى مجموعة متنوعة من الأخبار والنشاطات.

وأخيراً تناول القسم الإنكليزي من المجلة، لقاءً مفصلاً مع البروفيسور سيباستيان بروك حول السيمبوزيوم السرياني الأول في الوطن، والذي من المزمع إنعقاده في أيلول القادم بقضاء عنكاوا في أربيل.

جدير بالذكر، أن “بانيبال” مجلة فصلية ثقافية تصدر عن المديرية العامة للثقافة والفنون السريانية بإقليم كوردستان بأربع لغات هي السريانية، العربية، الكوردية والإنكليزية، صاحب إمتيازها وزير الثقافة والشباب في حكومة الإقليم، ويرأس تحريرها كلدو رمزي أوغنا.

يمكنكم قراءة العدد الجديد من خلال الرابط أدناه:
https://mardutha.com/%d8%b5%d8%af%d9%88%d8%b1-%d8%a7%d9%84%d8%b9%d8%af%d8%af-51-%d9%85%d9%86-%d9%85%d8%ac%d9%84%d8%a9-%d8%a8%d8%a7%d9%86%d9%8a%d8%a8%d8%a7%d9%84/
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ܢܦܘܩܘܬܐ ܕܡܢܝܢܐ ܕ(51) ܡܢ ܡܓܼܠܬܐ ܕܒܢܐܦܠ

ܢܦܩܠܗ ܡܢܝܢܐ ܚܕܬܐ ܡܢ ܡܓܼܠܬܐ ܕ((ܒܢܐܦܠ)) ܗܘ ܕܛܥܢ ܫܫܠܬܐ (51) ܡܢ ܡܕܒܪܢܘܬܐ ܓܘܢܝܬܐ ܕܡܪܕܘܬܐ ܘܐܡܢ̈ܐ ܣܘܪ̈ܝܝܐ ܒܩܠܝܡܐ ܕܟܘܪܕܣܬܢ، ܒܬܪܝܢ ܢܘܣܟ̈ܐ ܘܪܩܝܐ ܘܐܠܟܬܪܘܢܝܐ، ܘܐܬܝܠܗ ܡܢܝܢܐ ܡܠܝ̈ܐ ܡܢ ܡܠܘ̈ܐܐ ܘܒܘܨܝ̈ܐ ܘܕܪ̈ܫܝܬܐ ܡܫܚܠܦ̈ܐ.

ܘܫܘܪܐܠܗ ܡܢܝܢܐ ܒ( ܡܡܠܐ ܩܕܡܝܐ) ܐܬܝܠܗ ܓܘܗ ، ܕܡܓܼܠܬܐ ܕ(ܒܢܐܦܠ) ܐܡܝܢܝܬܐ ܝܠܗܿ ܒܡܩܪܒܬܐ ܕܡܪܕܘܬܐ ܕܫܘܒܩܢܐ ܘܩܒܠܬܐ ܕܐ̄ܚܪܢܐ ܘܥܪܝܬܐ ܒܡܡܠܐ ܚܐܪܐ ܒܐܘܦܩ̈ܐ ܕܪ̈ܝܐ ܥܒܪܝ ܠܛܪ̈ܐ ܥܝܕܝ̈ܐ.

ܘܡܘܒܝܢܗ ܦܘܬܚܐ، ܕܢܝܫܐ ܕܡܕܒܪܢܘܬܐ ܒܢܘܦܩܗܿ ܝܠܗ، ܒܨܝܬܐ ܒܥܘܡܩ̈ܐ ܕܬܫܥܝܬܢ، ܝܪܬܘܬܢ، ܡܪܕܘܬܢ ܐܘܡܬܢܝܬܐ، ܐܡܢܝ̈ܢ ܒܡܐ ܕܚܒܫܝ ܓܙ̈ܐ ܝܕܥܬܢܝ̈ܐ، ܘܫܝܦܘܚ ܡܢܝܗܝ ܥܦܪܐ ܕܫܢ̈ܐ ܥܒܝܪ̈ܐ ܘܡܩܪܒܚܠܗܘܢ ܠܒܨܘܝ̈ܐ ܘܕܪ̈ܫܢܐ ܕܫܩܠܝ ܝܘܬܪܢܐ ܡܢ ܐܗܐ ܝܘܪܬܢܐ ܓܢ̄ܒܪܐ.

ܘܚܒܫܠܗ ܡܢܝܢܐ ܚܕܬܐ، ܣܗܡܐ ܬܠܝܬܝܐ ܘܐ̄ܚܪܝܐ ܡܢ ܬܫܥܝܬܐ ܕܡܪܥܝܬܐ ܕܟܫܟܪ ܒܝܕ ܡܝܛܪܦܘܠܝܛܐ "ܚܒܝܒ ܗܘܪܡܙ" ܪܥܝܐ ܕܡܪܥܝܬܐ ܕܒܨܪܐ ܟܠܕܝܬܐ، ܕܪ̈ܫܝܬܐ ܒܠܫܢܐ ܣܘܪܝܝܐ ܘܝܪܬܘܬܗ ܡܕܝܢܝܐ ܘܐ̄ܢܫܝܐ ܓܘ ܫܘܚܠܦ̈ܐ ܚܕܬ̈ܐ ܒܝܢ ܢܦܠܬܐ ܘܦܪܣܬܐ ܒܝܕ "ܐܚܡܕ ܡܚܡܘܕ ܐܠܫܪܝܕܐ"، ܘܕܪܫܬܐ ܕܠܫܢܐ ܕܓܙܝܪܬܐ ܥܪܒܝܬܐ ܩܕܡ ܡܘܫܠܡܢܘܬܐ ܒܝܢ ܣܘܪܝܝܐ ܝܡܢܝܐ ܬܟܝܠܐ ܠܓܠܦ̈ܐ ܕܦܝܫܠܗܘܢ ܚܙܝ̈ܐ ܠܣܦܪܐ "ܢܙܐܪ ܚܢܐ ܕܝܪܐܢܝ".

ܐܦ ܗܕܟ ܚܒܫܠܗ ܡܢܝܢܐ ܡܐܡܪ̈ܐ ܘܡܘܫ̈ܚܬܐ ܡܫܚܠܦ̈ܐ ܥܡ ܛܒ̈ܐ ܘܟܫܝܪ̈ܘܬܐ ܕܡܕܒܪܢܘܬܐ ܓܘܢܝܬܐ ܕܡܪܕܘܬܐ ܘܐܡܢ̈ܐ ܣܘܪ̈ܝܝܐ ܒܡܬܚܐ ܥܒܝܪܐ.

ܘܒܡܢܬܐ ܣܘܪܝܝܬܐ ܚܒܫܠܗ ܕܪ̈ܫܝܬܐ ܠܣܦܪܐ "ܐܟܕ ܡܘܪܕ" ܘܡܠܘܐܐ ܥܠ ܓܠܘܬܐ ܡܢ ܐܬܪܐ ܗܝ ܒܚܙܝܐܝܠܗ ܥܡܢ، ܥܡ ܕܪܫܬܐ ܐܚܪܝܬܐ ܥܠ ܒܨܘܪ̈ܘܬܐ ܒܝܰܕ ܚܦܝܛܐ ܓܘ ܙܕܩ̈ܐ ܕܒܨܘܪ̈ܘܬܐ "ܡܝܟܼܐܝܠ ܒܢܝܡܝܢ"، ܘܥܡ ܡܚܪ̈ܐ ܘܨܚܚ̈ܐ ܘܬܦܩܝ̈ܬܐ ܒܠܫܢܐ ܝܡܝܐ.

ܘܓܘ ܡܢܬܐ ܩܘܪܝܕܬܐ، ܚܒܫܠܗܿ ܡܓܼܠܬܐ ܡܐܡܪܐ ܥܠ ܒܟܪܐ ܕܓܠܝܘܢܘܬܐ ܥܝܪܩܝܬܐ "ܪܘܦܐܝܠ ܒܛܝ" ܠܟܬܘܒܐ "ܚܠܝܠ ܥܒܕܠܠܗ"، ܘܕܪܫܬܐ ܥܠ ܐܡܢܐ ܕܨܢܘܥܬܐ ܕܦܚܪ̈ܐ ܠܟܬܘܒܐ "ܠܘܪܢܣ ܢܐܕܪ ܡܚܘ"، ܥܡ ܡܢܝܢܐ ܡܫܚܠܦܐ ܡܢ ܛܒ̈ܐ ܘܟܫܝܪ̈ܘܬܐ.

ܘܒܚܪܬܐ ܚܒܫܠܗܿ ܡܢܬܐ ܐܢܓܠܝܙܝܬܐ ܡܢ ܡܓܼܠܬܐ، ܬܦܩܬܐ ܐܪܝܟܼܬܐ ܥܡ ܦܪܘܦܝܣܘܪܐ "ܣܝܒܐܣܬܝܐܢ ܒܪܘܟ" ܚܕܪ ܣܝܡܦܘܙܝܘܡ ܣܘܪܝܝܐ ܩܕܡܝܐ ܒܐܬܪܐ، ܗܘ ܒܕ ܦܝܫ ܩܛܝܪܐ ܒܐܝܠܘܠ ܐܬܝܢܐ ܒܪܘܣܬܩܐ ܕܥܢܟܒܐ ܒܐܪܒܝܠ.

ܘܦܝܫ ܕܟܝܪܐ ܕܡܓܼܠܬܐ ܕ((ܒܢܐܦܠ)) ܝܠܗܿ ܡܓܠܬܐ ܐܩܡܝܬܐ ܡܪܕܘܬܢܝܬܐ ܢܦܩܐ ܡܢ ܡܕܒܪܢܘܬܐ ܓܘܢܝܬܐ ܕܡܪܕܘܬܐ ܘܐܡܢ̈ܐ ܣܘܪ̈ܝܝܐ ܒܩܠܝܡܐ ܕܟܘܪܕܣܬܢ ܒܐܪܒܥܐ ܠܫܢ̈ܐ ( ܣܘܪܝܝܐ ܘܥܪܒܝܐ ܘܩܘܪܕܝܐ ܘܐܢܓܠܝܙܝܐ)، ܡܪܐ ܕܦܘܪܫܢܗܿ: ܘܙܝܪܐ ܕܡܪܕܘܬܐ ܘܥܠܝܡ̈ܐ ܒܫܘܠܛܢܘܬܐ ܕܩܠܝܡܐ، ܪܫ ܣܝܘܡܘܬܗܿ : "ܟܠܕܘ ܪܡܙܝ ܐܘܓܼܢܐ".

ܡܨܝܬܘܢ ܩܪܝܢܐ ܕܡܢܝܢܐ ܚܕܬܐ ܒܐܣܘܪܐ ܕܐܬܐ:

https://mardutha.com/%dc%a2%dc%a6%dc%98%dc%a9%dc%98%dc%ac%dc%90-%dc%95%dc%a1%dc%a2%dc%9d%dc%a2%dc%90-%dc%9551-%dc%a1%dc%a2-%dc%a1%dc%93%dc%bc%dc%a0%dc%ac%dc%90-%dc%95%dc%92%dc%a2%dc%90%dc%a6%dc%a0/
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ژمارە (٥١)ی گۆڤاری بانیپال دەرچووە

ژمارەی نوێی گۆڤاری بانیپاڵ، زنجیرەی (٥١)، لە لایەن بەڕێوەبەرایەتی گشتی ڕۆشنبیری و هونەری سریانی لە هەرێمی کوردستان، بە هەردوو شێوەی کاغەزی و ئەلیکترۆنی دەرچوو ، کە پڕە لە بابەت و لێکۆڵینەوەی جۆراوجۆر.
سەرەتادا لە (یەکەم پەیڤ) دا هاتووە، گۆڤاری بانیپاڵ بەردەوامە لە پێشکەشکردنی کولتوورێکی لێبوردەیی و قبوڵکردنی یەکتر و پابەندبوون بە ئازادی ڕادەربڕین لەگەڵ ئاسۆی هاوچەرخ کە لە چوارچێوە نەریتییەکان تددەپەڕێت.
ئامانجی بەڕێوەبەرایەتی لە دەرکردنیدا ”لێکۆڵینەوەیە لە قووڵایی مێژوومان، ڕۆشنبیرى، وكلتوورى نەتەوەییمان، وهونەرمان و ئەو گەنجینە مەعریفەی کە لەخۆی دەگرێت، بۆ داکوتینى لە خۆلى ساڵانی ڕابردوو وئاشنا کردنى توێژەران وخوێنەران ، بەم کولتوورە گەورەیە ”.
ژمارە نوێیەکە، بەشی سێیەم و کۆتایی مێژووی ئیبارشیەى کەشکەر، بۆ مەتران حەبیب هورمز، سەرۆکى ئیبارشیەى کلدان لە بەسرە، هەروەها توێژینەوەکان لە زمانی سریانی و کولتووری و مرۆیی لە ژێر ڕۆشنایی گۆڕانکارییە مۆدێرنەکانی نێوان لەناوچوون و مانەوە، لەلایەن ئەحمەد مەحمود ئەلشەریدە، و لێکۆڵینەوەیەک لە زمانی نیمچە دوورگەی عەرەبی پێش ئیسلام، لە نێوان سریانی و یەمەن، لەسەر بنەمای ئەو نووسراوانەی کە دۆزراونەتەوە لەلایەن نووسەر نزار حەنا ئەلدیرانی.
هەروەها ژمارەکە بابەت و شیعری جۆراوجۆری لە خۆ گرتەوە، هەروەها گرنگترین هەواڵ و چالاکییەکانی بەڕێوبەرایەتی گشتی ڕۆشنبیری و هونەری سریانی لە ماوەی ڕابردوودا.
سەبارەت بە بەشی سریانیش، نووسەر ئەکد موراد پرسی کۆچکردن لە نیشتمان کە گەلەکەمان بەرکەوتووە لێیکۆڵیوە، جگە لە لێکۆڵینەوەیەکی دیکەی لەسەر پێکهاتەکان لەلایەن چالاکوانی مافی پێکهاتەکان میخائیل بنیامین، جگە لە شیعر و دەق و چاوپێکەوتنەکان بە زمانی دایک.
لە بەشی کوردیدا گۆڤارەکە بابەتێکی لەسەر پێشەنگی ڕۆژنامەگەری عێراقی ڕوفائیل بەتی لە نووسینی خەلیل عەبدوڵڵا و لێکۆڵینەوەیەک لە سەر هونەری دروستکردنی گۆزە، لە نووسینی لۆرنس نادر ماخۆ، جگە لە هەواڵ و چالاکییە جۆراوجۆرەکان.
لە کۆتاییدا بەشی ئینگلیزی گۆڤارەکە باس لە دیدارێکی وردی لەگەڵ پرۆفیسۆر سێباستیان بروک کردوە سەبارەت بە یەکەم سیمپۆزیۆمی سریانی لە وڵاتدا، کە بڕیارە مانگی ئەیلولی داهاتوو لە قەزای عەنکاوە لە هەولێر بەڕێوەبچێت.
شایانی باسە “بانیپاڵ” گۆڤارێکی وەرزى ڕۆشنبیرییە کە لە لایەن بەڕێوەبەرایەتی گشتی ڕۆشنبیری و هونەری سریانی لە هەرێمی کوردستان بە چوار زمانی سریانی، عەرەبی، کوردی و ئینگلیزی دەردەچێت خاوەندارێتی وەزیری ڕۆشنبیری و لاوانە لە حکومەتی هەرێم، و سەرنوسەرەکەی کلدۆ ڕەمزی ئۆغنایە.

دەتوانن لە ڕێگەی ئەم لینکەی خوارەوە ژمارە نوێیەکە بخوێننەوە:

https://mardutha.com/ku/%da%98%d9%85%d8%a7%d8%b1%db%95-%d9%a5%d9%a1%db%8c-%da%af%db%86%da%a4%d8%a7%d8%b1%db%8c-%d8%a8%d8%a7%d9%86%db%8c%d9%be%d8%a7%d9%84-%d8%af%db%95%d8%b1%da%86%d9%88%d9%88%db%95/
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Issue 51 of “Banipal” Magazine Published

The General Directorate of Syriac Culture and Arts in the Iraqi Kurdistan Region has just released the new, 51st issue of “Banipal” magazine, in both paper and electronic versions, and it is full of abundant topics, as well as various research articles and studies.

The issue begins with a foreword stating that “Banipal” magazine continues to present a culture of tolerance, acceptance of others, and commitment to free speech with contemporary horizons that go beyond traditional frameworks.

The editorial states that the Directorate’s aim in issuing it is, “to research the depths of our history, heritage, national culture, arts, and the treasures of knowledge they contain; to shake off the dust of past years and present them to researchers and scholars, so that they may become familiar with this great legacy.”

Also in this new issue, is the third and final part of a history of the Diocese of Kashkar by Bishop Habib Hormiz, pastor of the Chaldean Catholic Diocese of Basra, as well as an article by Ahmad Mahmoud Al-Shraideh regarding Syriac and its cultural and human heritage in light of modern changes between extinction and diaspora, and a study by writer Nazar Hanna al-Derani on the language of the pre-Islamic Arabian Peninsula based on inscriptions discovered, between Syriac and Yemeni.

The issue also covers various articles and poems, as well as the General Directorate of Syriac Culture and Arts’ most important news and activities during the past period.

As for the Syriac section, writer Akkad Murad studies the issue of emigration from the homeland, to which our people are exposed, and this is complemented another study on minorities by minority rights activist Mikhael Benjamin. These are in addition to poems, texts, and interviews in the mother tongue.

The magazine’s Kurdish section includes an article by Khalil Abdullah about Iraqi journalism pioneer Raphael Batti, and a study on the art of pottery making by Lawrence Nader Makho, in addition to reports on the Directorate’s news and activities.

Finally, the magazine’s English section discusses a detailed interview with Prof. Sebastian Brock about the First Athra Syriac Symposium, which is scheduled to be held this September in Erbil’s Ankawa district.

It is worth noting that “Banipal” is a quarterly cultural magazine issued by the General Directorate of Syriac Culture and Arts in the Iraqi Kurdistan Region in four languages: Syriac, Arabic, Kurdish and English. It is owned by the Regional Government’s Culture and Youth Ministry, and its editor-in-chief is Kaldo Ramzi Oghanna.

You can read the new issue through the link below:

https://mardutha.com/issue-51-of-banipal-magazine-published/

Join us on Saturday at 1:30 for a free tour of the ISAC Museum. No registration is needed, simply show up!

“سنحاريب” يقف في أيسر الموصل!
لمن يريد التقاط “سيلفي” معه: العنوان “شارع أكيتو”

بارتفاع ٦ أمتار ونصف، وعمل استغرق ٣ أشهر، تمكّن النحات العراقي عمر قيس ابراهيم إكمال تمثال الملك الآشوري “سنحاريب”، ليتم نصبه في مدخل شارع أكيتو بحي نرگال في الجانب الأيسر من مدينة الموصل.

النحات عمر لشبكة “يلا”:
“خامة العمل هي الخرسانة الأسمنتية المسـ.ـلّحة، والجهة المستفيدة هي بلدية الموصل. والعمل اقتُرح من قبلي ضمن الحملة التي أطلقتُها (نهضة آشور) في المعرض الشخصي الثالث والتي تبنّتها بلدية الموصل”، مضيفاً أنّ “الحملة تهدف إلى إعادة إحياء الحضارة الآشورية العريقة من خلال تنفيذ أعمال نحتية ونصب فنية تمثل رموز تلك الحضارة وشخوصها”.

وعن موقع النصب، قال عمر أن “اختيار الموقع كان موضع نقاش طويل وذلك لغرض نصب العمل في مكان قريب من بيئته التاريخية المتمثلة بآثار نينوى وسورها الأثري، علماً بأن التمثال مستوحى من جدارية آشورية تكاد تكون الوحيدة التي تظهر الملك سنحاريب بتفاصيل الزي والمعدات العسكرية”.

يوضّح الفنان عمر أنّه حاول جاهداً “الالتزام بالأسلوب والسمات والخصائص التي ظهر بها الملك في جداريته، وأنّ العمل مستحدث وليس منسوخاً من عمل تاريخي أو أي عمل آخر”.

Assyrian flag spotted at the Georgia vs Portugal game!

The Assyrian population in Georgia is relatively small. According to the most recent census data, there are approximately 3,000 Assyrians living in Georgia. This minority community is primarily concentrated in the cities of Tbilisi and Rustavi.

The Story of the Brave ‘Awdīsho (retold by Dr. Nicholas Al-Jeloo)

One of those people who performed the greatest acts of bravery and heroism in the Assyrian Ṭyārē tribe was ‘Awdīsho of Rumtā (Geçimli) in Upper Ṭyārē. ‘Awdīsho is a common Assyrian-Syriac name which means “Servant of Jesus.” One day, this young man – a youth no more than 22 years of age – along with his maternal uncle named Mūshē (Moses), had left their home in Rumtā, carrying apples to take up and sell in the summer pasture of Billē, which belonged to Kurds of the Artoshi tribe, as well as to buy some household necessities. As they were traveling on the way, wherever ‘Awdīsho would see a flint-stone he would take it and sharpen his dagger with it. His uncle Mūshē would then ask, “Why are you sharpening your dagger?” To which he replied, “Maybe it will be necessary that I might need it.”

And it was such until they reached the summer pasture, where they placed their load in the centre of it and, as was custom, all the people there gathered to buy apples. But after they had sold a portion of their load, the Kurds slowly began to act as if they wanted to take it from them by force, without paying what was due. They did not come to an agreement and, thus, after a word from these two, and another from the Kurds, a fight erupted between them resulting in the murder of ‘Awdīsho’s uncle Mūshē.

But ‘Awdīsho was a mighty and very perceptive man. When this occurred, he wasn’t confused or shocked, as it so happens with people who aren’t brave. He quickly got away from them and jumped onto a prominence in the middle of the summer pasture, his dagger in hand. Another account tells that he quickly entered a wooden stand built for keeping butter. In any case, he called out to all the men in the summer pasture saying, “Now, there were two of us among you, and you treacherously rose up against my uncle and killed him. But if you people have any honour, come up against me one-on-one – I with a dagger, and you too with a dagger [This is because, in tribal law, two people would not fight against one]. Let us see whom God shall grant victory to.”

These too did not want to disparage themselves. One of the bravest among them emerged and went to oppose him. The Kurd had not yet raised his hand to strike when ‘Awdīsho, without giving him any chance, like a ferocious lion, fatally stabbed him twice in the chest with his dagger, causing him to fall to the ground. After this, a second one came and he also sent him the way of the first. Thus also a third, and a fourth, until the number of those killed reached ten. As hard as they tried to reach him, none were unable to.

In this same way, he would have finished off all the men that were in the summer pasture one by one, if it were not for an Islamised Ṭyārē woman who said to them, “You will not reach a solution this way. Rather, immerse a felt vest in water and wear it on your body, then face him.” Another account instead tells that it was one of the elders, a son of Sheikh Khanbar, who said to them, “This man is very brave and strong. He will kill many of us. I don’t think you will be able to reach him. But I would request you to wear a felt overcoat. I ask you to wet it so that the dagger cannot pierce it.” In any case, they did so and succeeded since, when he struck his dagger, it didn’t pierce the felt. In this sly way, he was murdered, and this was the end of such a brave young man.

Then, with much reverence, the people of all the summer pastures gathered and dug twelve graves in a row and buried them therein, with each of the young Ṭyārē men placed at either end. Their graves still remain in this way today at the summer pasture of Billē. Because of this, the men of Ṭyārē did not try to take revenge and, because of this skill, the people Ṭyārē and even Kurds composed songs about those two brave and courageous men, and they still sing them even today. It is believed that these events took place in the first quarter of the nineteenth century.

Sources:

• Dāwīd Awrāhām d-Barwar, Gawrē Ātorāyē Lwīwē wa-Mshamhē gaw Dārā d-Tsha‘sar wa-d-‘Isrīn [Brave and Famous Assyrian Men in the Nineteenth and Twentieth Centuries], Duhok: Hāwār Printing, 2015, p. 57.
• Gīwargīs d-Bēt Binyāmēn d-Āshītā, Khayyē gaw Ṭyārē w-l-waddar min Ṭyārē [Life Inside and Outside of Ṭyārē], Chicago: Nineveh Press, 1982, pp. 48-51.

===========================================

Cesur Evdîşo'nun Hikayesi (Dr. Nicholas Al-Jeloo tarafından yeniden anlatıldı)

Asuri-Süryani Tiyar aşiretinde en büyük cesaret ve kahramanlık eylemlerini gerçekleştiren insanlardan biri Yukarı Tiyar'daki Rumtikli (Geçimlili) Evdîşo'ydu. Evdîso, “İsa Mesih'in Hizmetkarı” anlamına gelen yaygın bir Süryanice adıdır. Bir gün, yaşı en fazla 22 olan bu genç adam, Muşe (Musa) adındaki dayısı ile birlikte Rumtik'teki evlerinden ayrılmış, Billê'nin yaylasında toplayıp satmak üzere elma taşımışlardı ve bazı ev ihtiyaçlarını satın alıyordu. Yayla Artoşi aşiretinin Kürtlerine aitti. Yolda seyahat ederken Evdişo nerede bir çakmaktaşı görse onu alır ve onunla hançerini keskinleştirirdi. Dayısı Muşe o zaman sorardı: “Neden hançerini keskinleştiriyorsun?” O da şu cevabı verdi: “Belki de buna ihtiyacım olabilir.”

Ve yaylaya varıncaya kadar da durum böyleydi; yüklerini yaylanın ortasına koydular ve adet olduğu üzere bütün insanlar elma satın almak için orada toplandılar. Ancak Kürtler, yüklerinin bir kısmını sattıktan sonra, yavaş yavaş, sanki borcunu ödemeden, zorla ellerinden almak istiyormuş gibi davranmaya başladılar. Anlaşmaya varamadılar ve bu ikilinin ve Kürtlerin bir konuşması üzerine aralarında Evdîşo'nun dayısı Muşe'nin öldürülmesiyle sonuçlanan bir kavga çıktı.

Ama Evdîşo güçlü ve çok anlayışlı bir adamdı. Bu gerçekleştiğinde, cesur olmayan insanlarda olduğu gibi kafası karışmadı ya da şok olmadı. Hızla onlardan uzaklaştı ve elinde hançeriyle yaylanın ortasındaki bir çıkıntıya atladı. Başka bir anlatımda, tereyağı saklamak için yapılmış ahşap bir standa hızla girdiği anlatılıyor. Zaten yayladaki bütün erkeklere şöyle seslendi: “Şimdi aranızda iki kişiydik ve siz hain bir şekilde dayıma karşı ayaklandınız ve onu öldürdünüz. Ama eğer biraz onurunuz varsa, bana bire bir karşı çıkın; ben hançerle, siz de hançerle [Bunun nedeni, aşiretler yasasında iki kişinin bir kişiye karşı dövüşmemesidir]. Bakalım Allah kime zafer verecek.”

Bunlar da kendilerini küçük düşürmek istemediler. İçlerinden en cesurlarından biri ortaya çıktı ve ona karşı çıkmaya gitti. Evdîşo, ona hiç şans vermeden, vahşi bir aslan gibi, hançeriyle ölümcül bir şekilde göğsüne iki kez saplayıp yere düşmesine neden olduğunda Kürt henüz saldırmak için elini kaldırmamıştı. Bundan sonra ikincisi geldi ve onu da birincisinin yoluna gönderdi. Böylece öldürülenlerin sayısı ona ulaşana kadar üçüncü ve dördüncü de oldu. Ona ulaşmak için ne kadar çabalasalar da başaramadılar.

Aynı şekilde, eğer İslamlaşmış bir Tiyari kadın onlara, şunu söylemeseydi, yayladaki tüm erkekleri birer birer bitirecekti, “Bu şekilde çareye ulaşamazsınız. Bunun yerine, keçe bir yeleği suya batırın ve vücudunuza giydirin, sonra onunla yüzleşin.” Bunun yerine başka bir kayıtta, Şeyh Xenber'ın oğlu olan yaşlılardan birinin onlara şöyle dediği anlatılıyor: “Bu adam çok cesur ve güçlü. Birçoğumuzu öldürecek. Ona ulaşabileceğini sanmıyorum. Ama sizden keçe bir palto giymenizi rica edeceğim. Hançerin delmemesi için ıslatmanı rica ediyorum.” Her halükarda bunu yaptılar ve başardılar, çünkü hançerini vurduğunda keçeyi delmemişti. Bu sinsice öldürüldü ve bu, bu kadar cesur bir gencin sonu oldu.

Daha sonra, tüm yaylaların insanları büyük bir saygıyla toplandılar ve yan yana on iki mezar kazıp onları oraya gömdüler; genç Tiyar adamlarının her biri iki ucuna gömüldü. Mezarları bugün de Billê yaylasında bu şekilde duruyor. Bu nedenle Tiyar'ın adamları intikam almaya çalışmamış ve bu yeteneğinden dolayı Tiyar halkı ve hatta Kürtler bu iki yiğit ve cesur adam hakkında şarkılar bestelemiş ve bugün bile söylemeye devam etmektedirler. Bu olayların on dokuzuncu yüzyılın ilk çeyreğinde gerçekleştiğine inanılıyor.

Kaynaklar:

• Dāwīd Awrāhām d-Barwar, Gawrē Ātorāyē Lwīwē wa-Mshamhē gaw Dārā d-Tsha‘sar wa-d-‘Isrīn [On Dokuzuncu ve Yirminci Yüzyıllarda Cesur ve Ünlü Asuri Adamları], Duhok: Hawar Matbaası, 2015, p. 57.
• Gīwargīs d-Bēt Binyāmēn d-Āshītā, Khayyē gaw Ṭyārē w-l-waddar min Ṭyārē [Tiyar'ın İçinde ve Dışında Yaşam], Chicago: Ninova Yayınları, 1982, pp. 48-51.

Evdîşo | Koma Cûdî - Hunergeha Welat [ Official Music Video ] EVDÎŞO.. KOMA CÛDÎ ..HUNERGEHA WELAT ..STRAN ..KELEPÛRAMADEKIRIN ŞÊRO HINDÊ ..MEHMÛD BERAZÎ ..EVDÎŞO, STRANEKE BI GELEK ŞÊWAZ Û CÛREYAN TÊ GOTIN. LÊ LI ROJAV...

Don’t miss this opportunity to deepen your understanding of the significant moments that have shaped Assyrian nationalism

Class Details:

* Topic: The Rise of Assyrianism
* Instructor: Robert DeKelaita

Link:https://us02web.zoom.us/meeting/register/tZUsdeqgrzojHtXiEs_RGBYcKpLlWgaU9syk #/registration

* Date & Time: This Wednesday, June 26th at 7PM CST
* Location: Online (Zoom)
* Explore the profound impact of Assyrianism on our community and beyond.

The cover of our July/August 2024 issue features a wall relief from the North Palace of Nineveh, in modern Iraq, which depicts the richly outfitted Neo-Assyrian king Ashurbanipal (reigned 668–631 B.C.) riding on horseback and drawing his bow. Discover more from the issue: archaeology.org/issues/july-august-2024

And explore our newly designed website: archaeology.org

(© The Trustees of the British Museum / Art Resource, NY)

I helgen är det Hubo Telge Kulturfestival - Södertäljes största publikfest!! Se till att vara ute i god tid för att hitta parkering. Besökare kommer att vallfärda till Bårsta IP. Vi ses där!!

تمديد آجال تقديم الملخصات البحثية للسيمبوزيوم السرياني الأول في الوطن

يُعلن السيمبوزيوم السرياني الأول في الوطن عن تمديد فترة استقبال الملخصات والاوراق البحثية لغاية يوم الاثنين المصادف ٧/٧/ ٢٠٢٤

بغية فسح المجال امام الاخوة الباحثين والدارسين للمشاركة في اعمال وجلسات السمبوزيوم الذي سيقام في عنكاوا بأربيل في شهر أيلول / 2024

لتقديم الأوراق: [email protected]

لقراءة الورقة المرجعية، وباللغات الأربعة في الروابط أدناه:
للغة السريانية:
https://n9.cl/jburb
للغة الانكليزية:
https://n9.cl/h0l14
للغة العربية:
https://n9.cl/wjl489/
للغة الكوردية:
https://n9.cl/2ocei
للمزيد من التفاصيل:
https://mardutha.com/

The banqueting and hunting scenes depicted in this relief from the Neo-Assyrian capital of Sargon II at Dur-Sharrukin (modern Khorsabad) show how the Neo-Assyrian ruler enjoyed his time: eating, drinking, and hunting animals. This week we're focusing on leisure activities in the ancient world, we'll be looking at a variety of ways that people in the ancient world enjoyed their time. Neo-Assyrian banquets could be very grand affairs, the so-called "Banquet Stele" of Ashurbanipal II of 879 BCE apparently invited over 69,000 people who were able to dine upon all sorts of wild domestic flaura and fauna with copious amounts of beer and wine.

A11245, gypsum, paint, and modern restoration, Iraq, Neo-Assyrian period (721-705 BCE)

Assyria Day is an annual commemoration dedicated to advocating for the rights and interests of the Assyrian people. It serves as a platform to raise awareness about the challenges faced by Indigenous Assyrians, both in their diaspora communities and within the countries that constitute their Traditional Homelands.

🗓 Sunday, 23 June 2024
⏱ 2:00 PM
🏢 Eden Venues, 673 Smithfield Rd, Edensor Park NSW 2176
📌 https://events.humanitix.com/assyria-day-2024

From Maloula to Alqush, we bring you our first Malouli song. Western Aramaic is nearly extinct and Maaloula in Syria is one of the last places where it is still spoken. Support our efforts in preserving and promoting this dialect with a click and a share 💙🧡

The Two Birds | Safrona w Safirneetha| Malouli Syriac (Suryon) ܨܰܦܪܳܢܰܐ ܘ ܨܰܦܶܪܢܺܝܬ݂ܰܐBET KANU's first song in Malouli Syraic, the Western Aramaic dialect of Maloula (Also, Bakha & Jubbadin). The song was written by the...

Register your kids for the Lamassu Kids Camp at the 91st Annual AANF Convention! Assyrian American National Federation

Rinyo, is proud to collaborate this year with the kids camp, will be sure to bring our little boys and girls together for a weekend of fun Assyrian sing-along, crafts & fun!

Register today at www.aanf.org/convention and choose “kids camp registration” when purchasing.

We can’t wait to see all your little ones!

🗺️ For Indigenous Assyrians, the word atrā (meaning “country” or “native land”) holds immense importance for a variety of cultural, historical, and spiritual reasons. Assyrians have inhabited adjacent parts of modern-day Iraq, Syria, Türkiye, and Iran, for millennia.

These lands are integral to their native history and identity, containing ancient cities, archaeological sites, and landmarks significant to their civilisation. The land is a repository of Assyrian culture, language, and traditions and is also home to their churches, monasteries, historical monuments, and cultural sites.

Many Assyrian cultural practices and community activities are tied to specific geographic locations. For Assyrians, the land is intertwined with their religious beliefs and practices.

Sacred sites, ancient churches, and religious monuments are scattered across their ancestral lands, making these areas spiritually significant. The connection to their ancestral land is crucial for the preservation of the Assyrian cultural identity and thus, the land symbolises continuity and survival amidst centuries of displacement, persecution, and diaspora.

Land is also a matter of political and human rights. For Assyrians, retaining or regaining their land is tied to their struggle for recognition, autonomy, and self-determination within the regions they inhabit.

Overall, land for Indigenous Assyrians is not merely a physical space but a cornerstone of their cultural survival, identity, and resilience.

Assyria Day is an annual commemoration dedicated to advocating for the rights and interests of the Assyrian people. It serves as a platform to raise awareness about the challenges faced by Indigenous Assyrians, both in their diaspora communities and within the countries that constitute their Traditional Homelands.

The over-arching theme is "Return to Assyria" and is intended to promote initiatives aimed at re-affirming the Assyrian people's right to self-determination as enshrined in international law. The day is marked by various activities and discussions, including calls for international support, establishment of funding mechanisms to facilitate repatriation, and efforts to address the socio-economic needs of Assyrians living in their Traditional Homelands.

🗓 Sunday, 23 June 2024
⏱ 2:00 PM
🏢 Eden Venues, 673 Smithfield Rd, Edensor Park NSW 2176
📌 https://events.humanitix.com/assyria-day-2024