Armenian entrepreneurs had a big contribution in the transfer of Turkish coffee and coffee houses created in relation to that into Europe. For example, Armenians who wore Turkish clothes and turbans started to sell coffee in vending carts on the steets of Paris at the end of the 17th century. The Turkish style cafe near St. Germain, which is known as the first cafe of Paris, was opened by an Armenian named Pascal, who was an Ottoman citizen, in 1672. Later on Pascal went to England and his waiter opened the famous Café Procope, which is still extant. An Armenian named Maliban ran a coffee house on the busy streets of Paris (Braudel, 1993: 221). Around the same time, two Armenians named Isaac de Luca and Johannes Diodato started to sell Turkish coffee under an arch that was formed by two columns in Vienna. Armenian Hatalah opened a coffee shop in Prague in 1705 (Heise, 1996: 134-135). Maç ile ilgili tüm detaylar öncesinde, sırasında ve sonrasında haberimizde armenia yer alacak.
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There were also customs taken from the Turks in Armenian weddings. For example, the women of the groom’s house used to send a big plate full of henna decorated with hazelnuts-nuts and fruits a few days before the wedding. Henna would be applied to the hands and feet of the bride and when it was ready to be removed, the bride would be taken to a hammam by her own relatives or the close relatives of the groom. She would be washed in the courtyard or near the tandoor oven if there was armenia casino no hammam. After the bath stage, they would help her wear her wedding dress while singing. Also the following customs were common between the two people: covering of the face of the bride (veil), throwing seeds and fruits on the groom when he entered the house (scattering), relatives of the bride blocking the convoy of the groom and asking for a tip, having a celebration at the house of the bride (henna night), and displaying the bloody sheets or the slip of the bride as a proof of her virginity (Matossian-Villa, 2006: 112-113, 123-124). Armenians have served in the spreading of some elements of the Turkish culture in the world. Armenian entrepreneurs had a big contribution in the transfer of Turkish coffee and coffee houses created in relation to that into Europe. Evde poşet paketleme işi.
Many details in the two communities that were similar to each other in terms of daily life such as the tools and methods used in agricultural activities, bread types such as thin bread, phyllo dough and large thin float bread, cheese and oil production techniques, other food cultures and the way they dressed were common. Little girls and boys wore long shirts and both women and men wore shalwars. Both men and women covered their heads to protect themselves from the heat. The following were the common elements of the Turkish and Armenian village life: a preference for spring water for drinking water and for cooking, showing special respect for bread, boiling milk before consuming it, using animal manure as fuel, nomadic life based on grazing the animals in the mountains and withdrawing to the valleys in the winters, designing of special rooms in barns for men to gather and the separation of the village square into two areas reserved for men and women (Matossian-Villa, 2006: 85-88). It is clear that the borrowings of the Turkish and Armenian language from each other are comprehensive enough to cover the economic, social, and cultural aspects of the daily life. For example, the words hatıl, mertek, örtme, loğ, hapenk, cağ, which were used in house building techniques; the words herg, hozan, ağıl, kom, which are used in relation to agriculture and animal husbandry. On the other hand, the following are also common between the two communities: the phrase “smoldering of the chimney” meaning the continuity of a house together with the people in it, the belief in incubus happening to women after giving birth, the “bajilik” that was used for close friends, and the tradition of hab, which was a primitive and simple form of organizing a cooperative, which aimed at economic solidarity (Arıkan, 2003: 93-94). Love affairs between the young people of the two communities were not few either.
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