After, having learned what nationality she was, the newcomer switched to Armenian
Back in 1990, the Jaberd newspaper, published in Armenian in Nagorno-Karabakh, published an article that Anahit Shakhrimanyan, a resident of the village of Kochogot, met an alien.
A humanoid, looking like a man with only a greenish skin color, began a conversation with an Armenian woman in Russian, calling her sister. After, having learned what nationality she was, the newcomer switched to Armenian. The alien cosmonaut, who crossed millions of light years, asked what nationality people live in the city of Shusha, and was very upset when he learned that Azerbaijanis live there. At parting, the alien brother revealed to Anahit a big secret that "Shusha was a purely Armenian city, and that it will again become an Armenian city."
I remembered this story when I read the revelations of a specialist in arts and crafts with a bird's name and stone face Aghavni (translated from Armenian - dove) Gazazyan on the tert.am website (https://www.tert.am/ru/news/2017/ 04/11 / Gazazyan / 2338010).
“Even during the years of the Soviet Union, books were sold in which our Armenian carpets were presented as Azerbaijani. But an understanding person knows that if there is a cross, then this is not their culture. In Western Armenia, the doors of churches were removed and presented in their museums. Visitors saw a cross on these doors, neither Azerbaijanis nor Turks have crosses, "she said, adding," so stupid that they do not understand - the letters were erased, but the crosses remained. And we use the image of the cross."
Even the slightest literate specialist will not deny that the birth of the carpet and its improvement was historically conditioned by the peculiarities of the life of nomadic pastoral tribes and was determined by the conditions of the geographical environment. Without carpets, which are the floor, and the walls, and the door, and "furniture" - a table, and a bed, and a "wardrobe", and decoration, and a travel bag - khurjun, and a sign of tribal affiliation, and an indicator of family wealth, and much more otherwise, the life of a nomad was unthinkable. And the main raw material for the production of carpets is wool, which could be in abundance only among cattle breeders.
For example, Azerbaijani carpets "Chelebi" are presented as products created in the Armenian village of Jraberd (Chelaberd or otherwise Choraberd). In such sources as "A short sketch of the handicrafts of the Caucasus" (St. Petersburg, 1913), by A. S. Piralova and "Carpet production of Transcaucasia" (Tiflis, 1932) M. D. Isaev, there is no mention of the fact that carpet weaving is widespread in the Armenian village of Jraberd. The homeland of this carpet is the Chelebi villages of the Jabrayil and Barda regions of Azerbaijan.
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If the Armenians are tearing their throats about the fact that everything, including the air, belongs to them in the Caucasus, then the above should lead them to certain thoughts about their way of life. Not to mention such a symbol as a cross. This symbol was the first to be widely used by the ancient Egyptians. In the Egyptian tradition, there was a cross with a ring, ankh, a symbol of life and gods. In Babylon, the cross was considered a symbol of Anu - the god of heaven. In Assyria, a cross enclosed in a ring was one of the attributes of Ashur - the sun god.
The symbol of the cross was used in various forms of pagan worship of the forces of nature before the advent of Christianity, which is confirmed by archaeological finds practically throughout Europe, in India, Syria, Persia, Egypt, in North and South America. And to this day, the cross serves as a religious symbol in countries that are not influenced by Christian churches. For example, the ancient Turks, who professed Tengrianism, had a sign “aji” - a symbol of obedience in the form of a cross applied to the forehead with paint or in the form of a tattoo.
So, my dear Aghavni can replenish her intellectual baggage - the Turks had a cross. I will say more, such a solar symbol as a swastika was also applied to carpets. She, of course, like many others, amuses herself with the thought that the Armenians are the first Christians in the Caucasus and therefore all churches on the indicated territory should be a priori Armenian, and not, say, Albanian or Georgian.
After the abolition and transfer in 1836 of the Albanian church to the bosom of Etchmiadzin, slabs of dense limestone with an Armenian inventory inscription were installed in Albanian churches. While all the religious buildings in this region, including the church in the village of Kish and a number of historical monuments on the left bank of the Kura, were built of Quaternary travertine.
In addition, the descendants of the Caucasian Albanian Udins began to be registered as Armenians. In 1853, a decree was issued that the Udis should stop attending their churches, and that Armenian ones should be built near their places of residence.
The architectural style of many churches in Karabakh and on the territory of modern Armenia is the style of Albanian temples. Among the cult monuments of the Udi ethnos, the Lekid Monastery stands out, from which today only the outer wall and some structures, including underground storage facilities, have survived. The Albanian church also owned temples - Mamrukhsky (Zakatala region - IV century); St. Elisha (VI-XIII centuries), Khatravanksky (XIII century), Big Aran (VI-XIII centuries), Gandzasar (Agderinsky region - XIII century); Eddi Kilisya (Kakh region - V-VIII centuries); Amarasky (Martuninsky district - IX-XIII centuries); Hotavank (Kelbedzhar region - XIII century); Khamshivank (Gadabay region - XIII century); Gyutavank (Hadrut region - XIII century); Tatev (Zangezur region - IX-XI centuries), Haghartsin (Ijevan region, IX-XIII centuries), Goshavank (XI-XIII centuries. Ijevan region); Kecharis (Ijevan region - XI-XIII centuries).
The same can be said about the fate of the Georgian churches. Carving Armenian inscriptions on ancient Georgian churches, they are issued as the historical and cultural heritage of the Armenian people. Bondo Arveladze wrote about this in detail in his book "Armenian" or Georgian churches in Georgia ?!"
Gazazyan ended her short and mediocre speech in the press in purely Armenian, stating that "in the whole world, no other nation has such a culture as ours." “The culture of every nation is within their countries, and our culture is around the world,” she said.
In other words, my dear Aghavni, by the way, noted that the whole planet Earth is Armenian, that the pyramids in Egypt, as well as in South and Central America, the Great Wall of China, Stonehenge and other structures are the work of Armenians. As a specialist in arts and crafts, it will not be difficult for her to explain this, again in a stupid and categorical manner.
Reading the statements of Aghavni Gazazyan and others like her, you are more and more inclined to the idea that the Armenians from time immemorial brazenly appropriate the culture, history and land of neighboring peoples. How else can you explain the words that "our culture is around the world."