Shiva and Iraqi Armenians: Difference between pages

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{{Armenians}}
'''Iraqi [[Armenians]]''' comprise a small ethnic minority in [[Iraq]], with most living in the capital city of [[Baghdad]].<ref>[http://www.rferl.org/featuresarticle/2004/07/7b67bf96-cddf-4073-bf0f-f03c2475846c.html Radio Free Europe Article]</ref> It is estimated that there are about 20,000 Armenians living in the entire country with communities in Baghdad, Mosul, Basra, Kirkuk and Dohuk.<ref>There are 20,000 Armenians living in Iraq according to [http://www.armeniadiaspora.com/followup/population.html Armeniandiaspora.com]</ref><ref>[http://www.rferl.org/featuresarticle/2004/07/7b67bf96-cddf-4073-bf0f-f03c2475846c.html Radio Free Europe]</ref>
{{Hdeity infobox| <!--Wikipedia:WikiProject Hindu mythology-->
Image = Sivakempfort.jpg
| Caption = A statue in [[Bengaluru]] depicting Shiva meditating
| Name = Shiva
| Sanskrit_Transliteration = {{IAST|Śiva}}
| Devanagari = {{lang|sa|शिव}}
| God of =
| Mantra = [[Aum Namah Sivaya]]
| Weapon = Trident ([[Trishula|Trishul]])
| Consort = [[Parvati]] or [[Dakshayani|Sati]] or [[Shakti]] or [[Durga]]
| Abode = [[Mount Kailash|Mount {{IAST|Kailāsa}}]]<ref>For the name ''Kailāsagirivāsī'' (''Sanskrit'' कैलासगिरिवासी), "With his abode on Mount Kailāsa", as a name appearing in the ''Shiva Sahasranama'', see: {{Harvnb|Sharma|1996|p=281}}.</ref>
| Mount = [[Nandi (bull)]]
}}


==History==
Shiva is the goddess of destruction.
Followers of Hinduism who focus their worship upon Shiva are called ''Shaivites'' or ''Shaivas'' (Sanskrit {{IAST|Śaiva}}).<ref>Tattwananda, p. 45.</ref> Shaivism, along with {{IAST|Vaiṣṇava}} traditions that focus on [[Vishnu]], and {{IAST|Śākta}} traditions that focus on the [[Devi|goddess]] {{IAST|[[Devī]]}} are three of the most influential denominations in Hinduism.<ref>Flood (1996), p. 17.</ref>


Most of the Armenians originally came from [[Iran]] and first settled in the southern part of Iraq. While they have been moving into Iraq for several centuries, the largest movement of Armenian people came during the early twentieth century as they fled the persecution of the [[Armenian Genocide]].<ref>[http://news.bbc.co.uk/2/hi/middle_east/6293230.stm BBC NEWS Middle East | Crushing Iraq's human mosaic<!-- Bot generated title -->]</ref>
Shiva is usually worshipped in the form of ''[[Lingam|Shiva linga]]''. In images, he is generally represented as immersed in deep meditation or dancing the ''[[Tandava]]'' upon the demon of ignorance in his manifestation of [[Nataraja]], the lord of the dance.


==Armenians and the Political situation ==
In some other Hindu denominations, [[Brahma]], Vishnu, and Shiva represent the three primary aspects of the divine in Hinduism and are collectively known as the ''[[Trimurti]]''. In this school of religious thought, Brahma is the creator, Vishnu is the maintainer or preserver, and Shiva is the destroyer or transformer.<ref>Zimmer (1972) p. 124.</ref>
After the launch of second Iraqi campaign, more than 3,000 Armenians left the country, head of National Management of Armenians in Iraq Paruyr Hakopian stated. “Four years have passed since the launch of military campaign in Iraq by Coalition forces. And I confirm with certainty that the number of Armenians who have immigrated abroad does not exceed this mark,” he noted. Mr. Hakopian said four years ago there were 18,000 Armenians in Iraq and now only 15,000 of them live in the country. Generally during the past 4 years 1,500 Armenians immigrated to Syria, about 1,000 arrived in Armenia and about 500 departed for Jordan,” he stressed.<ref>[http://www.panarmenian.net/news/eng/?nid=21581 Armenian News - PanARMENIAN.Net Armenian News Agency - 28 Armenians died during 4 years in Iraq<!-- Bot generated title -->]</ref>


During the [[Persian Gulf War]], of the 1,500 Armenians living with the predominant [[Kurd]] population in the northern town of [[Zakho]], three soldiers serving in Saddam Hussein's military were killed in coalition air strikes in [[Kuwait]], [[Basra]], and [[Mosul]], respectively. A count of four Armenian babies were also among the several hundred reported dead in fighting near the [[Turkey|Turkish]] border during the Gulf War.<ref>Fisk, Robert. ''The Great War for Civilisation: The Conquest of the Middle East''. London: Alfred A. Knopf, 2006. pp. 685-686</ref> A further 130 from the town had died fighting in the [[Iraqi Army]] during the [[Iran–Iraq War]].
==Etymology and other names==
[[Image:statueofshiva.JPG|right|thumb|A statue of Shiva near [[Indira Gandhi International Airport]], [[Delhi]]]]
The Sanskrit word ''Shiva'' ([[Devanagari]]: {{lang|sa|शिव}}, {{IAST|śiva}}) is an adjective meaning kind, friendly, gracious, or auspicious.<ref>Apte, p. 919.</ref><ref>Macdonell, p. 314.</ref> As a proper name it means "The Auspicious One", used as a euphemistic name for [[Rudra]].<ref>Macdonell, p. 314.</ref> In simple English transliteration it is written either as ''Shiva'' or ''Siva''. Pronunciation is written in the International Phonetic Alphabet as {{IPA2|ɕivə}}. The adjective ''{{IAST|śiva}}'' meaning "auspicious" is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.<ref>For use of the term ''{{IAST|śiva}}'' as an epithet for other Vedic deities, see: Chakravarti, p. 28.</ref> In the [[Rig Veda]], [[Indra]] uses this word to describe himself several times. (2:20:3, 6:45:17, 8:93:3)


===2003 Invasion of Iraq===
In Tamil, ''Shiva'' literally means "the supreme one". Tamil "Siva" means Red. [[Adi Sankara]] in his interpretation of the name ''Shiva'', the 27th and 600th name of [[Vishnu sahasranama]] interprets Shiva to mean either "The Pure One", the One who is not affected by three [[Gunas]] of [[Prakrti]], [[Sattva]], [[Rajas]] and [[Tamas]] or "the One who purifies everyone by the very utterance of His name." <ref> Sri Vishnu Sahasranama, Ramakrishna Math edition, pg.47 and pg. 122.</ref> [[Swami Chinmayananda]], in his translation of Vishnu sahasranama further elaborates on that verse: Shiva means the One who is eternally pure, or the One who can never have any contamination of the imperfection of Rajas and Tamas <ref>Swami Chinmayananda's translation of Vishnu sahasranama, pg. 24, Central Chinmaya Mission Trust .</ref>
The situation of the Armenians has considerably worsened in Iraq. Armenians have been subject to killings and kidnappings for ransom. Many Armenians have immigrated to other Middle Esatern countries (most notably Syria and Lebanon), to Europe, US, Canada and Australia. Armenian churches have also been target of bombings by paramilitary groups.


In October, [[2007]], two Iraqi Armenian women were killed by the [[Australian]] private security contractors, [[Unity Resources Group]], in [[Almasbah]] district in [[Baghdad]].<ref>[http://www.nytimes.com/2007/10/11/world/middleeast/11iraq.html?em&ex=1192248000&en=beb437be7ceabee0&ei=5087%0A 2 Killed in Shooting Mourned Far Beyond Iraq - New York Times<!-- Bot generated title -->]</ref><ref>[http://www.timesonline.co.uk/tol/news/world/iraq/article2624283.ece Security firms under attack after women are shot dead - Times Online<!-- Bot generated title -->]</ref>
The Sanskrit word ''{{IAST|śaiva}}'' means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism, and for a member of one of those sects.<ref>Apte, p. 927</ref> It is used as an adjective to characterize certain beliefs and practices, such as [[Shaivism]].<ref>For the definition "Śaivism refers to the traditions which follow the teachings of {{IAST|Śiva}} (''{{IAST|śivaśāna}}'') and which focus on the deity {{IAST|Śiva}}... " see: Flood (1996), p. 149.</ref>

The name Shiva, in one interpretation, is also said to have derived from the Dravidian word “Siva” meaning “to be red”. It is the equivalent of Rudra, “the red” RigVeda.<ref>Encyclopedia of Indian Tribes By Shyam Singh Shashi, p. 190</ref>

Siva's role as the primary deity of Shaivism is reflected in his epithets ''{{IAST|Mahādeva}}'' ("great god"; ''{{IAST|mahā}}'' = great + ''deva'' = god),<ref>Kramrisch, p. 476.</ref><ref>For appearance of the name {{lang|sa|महादेव}} in the ''Shiva Sahasranama'' see: {{Harvnb|Sharma|1996|p=297}}</ref> ''{{IAST|Maheśhvara}}'' ("great lord"; ''{{IAST|mahā}}'' = great + ''{{IAST|īśhvara}}'' = lord),<ref>Kramrisch, p. 477.</ref><ref>For appearance of the name {{lang|sa|महेश्वर}} in the Shiva Sahasranama see:{{Harvnb|Sharma|1996|p=299}}.</ref> and ''[[Parameshwara (God)|{{IAST|Parameśhvara}}]]'' ("Supreme Lord").<ref>For {{IAST|Parameśhvara}} as "Supreme Lord" see: Kramrisch, p. 479.</ref>

There are at least eight different versions of the ''[[Shiva Sahasranama]]'', devotional hymns (stotras) listing many names of Shiva.<ref>{{Harvnb|Sharma|1996|p=viii-ix}}</ref> The version appearing in Book 13 ({{IAST|Anuśāsanaparvan}}) of the [[Mahabharata]] is considered the kernel of this tradition.<ref>This is the source for the version presented in Chidbhavananda, who refers to it being from the Mahabharata but does not explicitly clairify which of the two Mahabharata versions he is using. See Chidbhavananda, p.5.</ref> Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The [[Shri Rudram Chamakam]], also known as the ''Śatarudriya'', is a devotional hymn to Shiva hailing him by many names.<ref>For an overview of the ''Śatarudriya'' see: Kramrisch, pp. 71-74.</ref><ref>For complete Sanskrit text, translations, and commentary see: Sivaramamurti (1976).</ref>

==Historical development==
{{for|the early history|Rudra}}

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.<ref>Flood (1996), p. 17</ref><ref>Keay, p.xxvii.</ref> Some historians believe that the figure of Shiva as we know him today was built-up over time, with the ideas of many regional sects being amalgamated into a single figure.<ref>Keay, p. xxvii.</ref> How the ''persona'' of Shiva converged as a composite deity is not well-documented.<ref>For Shiva as a composite deity whose history is not well-documented, see: Keay, p. 147.</ref> Axel Michaels explains the composite nature of Shaivism as follows:

<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">Like {{IAST|Vişņu}}, {{IAST|Śiva}} is also a high god, who gives his name to a collection of theistic trends and sects: {{IAST|Śaivism}}. Like {{IAST|Vaişņavism}}, the term also implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.<ref>Michaels, p. 215.</ref>
</blockquote>

An example of assimilation took place in [[Maharashtra]], where a regional deity named [[Khandoba]] is a patron deity of [[farming]] and [[herding]] [[caste]]s.<ref>Courtright, p. 205.</ref> The foremost center of worship of Khandoba in Maharashtra is in [[Jejuri]].<ref>For Jejuri as the foremost center of worship see: Mate, p. 162.</ref> Khandoba has been assimilated both as a name for Karttikya<ref>For use of the name Khandoba as a name for Karttikeya in Maharashtra, see: Gupta, ''Preface'', and p. 40.</ref> and also as a form of Shiva himself<ref>'Khandoba: Ursprung, Geschiche und Umvelt von Pastoralem Gotheiten in Maharashtra, Wiesbaden 1976 (German with English Synopsis) pp. 180-98, "Khandoba is a local deity in Maharashtra and been Sanskritised as an incarnation of Shiva."</ref> in which case he is worshipped in the form of a [[lingam]].<ref>Courtright, p. 205.</ref><ref>For worship of Khandoba in the form of a lingam and possible identification with Shiva based on that, see: Mate, p. 176.</ref> Khandoba's varied associations also include an indentification with Surya.<ref>Courtright, p. 205.</ref> The derivation of the name Khandoba has been variously interpreted, and M. S. Mate says that the most commonly-held belief is that it was a distorted form of Skanda, but also notes alternate theories.<ref>Mate, p. 176.</ref>

===The Pashupati seal===
<!-- Deleted image removed: [[Image:Pashupati.gif|thumb|right|An Indus Valley seal with the seated figure termed ''pashupati''.]] -->
A seal discovered during the excavation of [[Mohenjodaro|Mohenjo-daro]] has drawn attention as a possible representation of a "proto-Shiva" figure.<ref>Flood (1996), pp. 28-29.</ref> This "[[Pashupati]]" (Lord of animal-like beings - Sanskrit ''{{IAST|paśupati}}'')<ref>For translation of ''{{IAST|paśupati}}'' as "Lord of Animals" see: Michaels, p. 312.</ref> seal shows a seated figure, possibly ithyphallic, surrounded by animals.<ref>For a drawing of the seal see Figure 1 ''in'': Flood (1996), p. 29.</ref> Sir John Marshall and others have claimed that this figure is a prototype of Shiva, and have described the figure as having three faces, seated in a "yoga posture" with the knees out and feet joined. However, this claim is not without its share of critics with some academics like Gavin Flood<ref>Flood (1996), pp. 28-29.</ref><ref>Flood (2003), pp. 204-205.</ref> and John Keay<ref>Keay, p. 14.</ref>characterizing them as unfounded.

===Rudra===
{{main|Rudra}}
[[Image:ThreeHeadedShivaGandhara2ndCentury.jpg|upright|thumb|Three-headed Shiva, [[Gandhara]], 2nd century CE]]
Shiva as we know him today shares many features with the Vedic god [[Rudra]]<ref>Michaels, p. 216.</ref> and both Shiva and Rudra are viewed as the same personality in a number of Hindu traditions. Rudra, the god of the roaring [[storm]], is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

The oldest surviving text of Hinduism is the [[Rigveda|Rig Veda]], which is dated to between 1700&ndash;1100 BCE based on [[Linguistics|linguistic]] and [[philology|philological]] evidence.<ref>For dating based on "cumulative evidence" see: Oberlies, p. 158.</ref> A god named [[Rudra]] is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33 he is described as the "Father of the Maruts", a group of storm gods.<ref>Doniger, pp. 221-223.</ref> Furthermore, the [[Shri Rudram Chamakam|Rudram]], one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas, and addressed to Rudra, invokes him as Shiva in several instances.

The identification of Shiva with the older god Rudra is not universally accepted, as Axel Michaels explains:

<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">
To what extent {{IAST|Śiva}}'s origins are in fact to be sought in Rudra is extremely unclear. The tendency to consider {{IAST|Śiva}} an ancient god is based on this identification, even though the facts that justify such a far-reaching assumption are meager.<ref>Michaels, p. 217.</ref>
</blockquote>

Rudra is called "The Archer" (Sanskrit: ''{{IAST|Śarva}}'')<ref>For {{IAST|Śarva}} as a name of Shiva see: Apte, p. 910.</ref> and the arrow is an essential attribute of Rudra.<ref>For archer and arrow associations see Kramrisch, Chapter 2, and for the arrow as an "essential attribute" see: Kramrisch, p. 32.</ref> This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.<ref>{{Harvnb|Sharma|1996|p=306}}</ref> The word is derived from the Sanskrit root ''{{IAST|śarv}}-'' which means "to injure" or "to kill"<ref>For root ''{{IAST|śarv}}-'' see: Apte, p. 910.</ref> and Sharma uses that general sense in his interpretive translation of the name {{IAST|Śarva}} as "One who can kill the forces of darkness".<ref>{{Harvnb|Sharma|1996|p=306}}</ref> The names {{IAST|Dhanvin}} ("Bowman")<ref>Chidbhavananda, p. 33.</ref> and {{IAST|Bāṇahasta}} ("Archer", literally "Armed with arrows in his hands")<ref>Chidbhavananda, p. 33.</ref><ref>For translation of {{IAST|Bāṇahasta}} as "Armed with arrows in his hands") see: {{Harvnb|Sharma|1996|p=294}}.</ref> also refer to archery.

===Identification with Vedic deities===

Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including [[Agni]], [[Indra]], [[Prajapati|{{IAST|Prajāpati}}]], [[Vayu|{{IAST|Vāyu}}]], and others.<ref>For Shiva being identified with Agni, Indra, Prajāpati, Vāyu, and others see: Chakravarti, p. 70.</ref>

====Agni====

Rudra and Agni have a close relationship.<ref>For general statement of the close relationship, and example shared epithets, see: Sivaramamurti, p. 11.</ref><ref>For an overview of the Rudra-Fire complex of ideas, see: Kramrisch, pp. 15-19.</ref> The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.<ref>For quotation "An important factor in the process of Rudra's growth is his identification with Agni in the Vedic literature and this identification contributed much to the transformation of his character as {{IAST|Rudra-Śiva}}." see: Chakravarti, p. 17.</ref> The identification of Agni with Rudra is explicitly noted in the ''[[Nirukta]]'', an important early text on etymology, which says "Agni is called Rudra also".<ref>For translation from ''Nirukta'' 10.7, see: Sarup (1927), p. 155.</ref> The interconnections between the two deities are complex, and according to Stella Kramrisch:

<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">
The fire myth of {{IAST|Rudra-Śiva}} plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.<ref>Kramrisch, p. 18.</ref>
</blockquote>

In the [[Shri Rudram Chamakam|''Śatarudrīa'']], some epithets of Rudra such as {{IAST|Sasipañjara}} ("Of golden red hue as of flame") and {{IAST|Tivaṣīmati}} ("Flaming bright") suggest a fusing of the two deities.<ref>For "Note Agni-Rudra concept fused" in epithets {{IAST|Sasipañjara}} and {{IAST|Tivaṣīmati}} see: Sivaramamurti, p. 45.</ref> Agni is said to be a bull<ref>[http://www.sacred-texts.com/hin/rigveda/rv06048.htm Rig Veda: Rig-Veda, Book 6: HYMN XLVIII. Agni and Others<!-- Bot generated title -->]</ref> and Lord Shiva possesses a bull as his vehicle, [[Nandi bull|Nandi]]. The horns of Agni, who is sometimes characterized as a bull, are mentioned.<ref>For the parallel between the horns of Agni as bull, and Rudra, see: Chakravarti, p. 89.</ref><ref>RV 8.49; 10.155.</ref> In medieval sculpture both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.<ref>For flaming hair of Agni and Bhairava see: Sivaramamurti, p. 11.</ref>

====Indra====

The Indologist, [[Koenraad Elst]] proposes that Shiva of Puranic Hinduism is a continuation of the Vedic [[Indra]].{{Fact|date=October 2007}} He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for [[Soma]]. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the [[Aum]] sound, the Supreme Self. In the Rig Veda the term ''{{IAST|śiva}}'' is used to refer to Indra. (2.20.3,<ref>For text of RV 2.20.3a as {{lang|sa|स नो युवेन्द्रो जोहूत्रः सखा िशवो नरामस्तु पाता ।}} and translation as "May that young adorable ''Indra'', ever be the friend, the benefactor, and protector of us, his worshipper" see: Arya & Joshi (2001), p. 48, volume 2.</ref> 6.45.17,<ref>For text of RV 6.45.17 as {{lang|sa|यो गृणतामिदासिथापिरूती िशवः सखा । स त्वं न इन्द्र मृलय ॥ }} and translation as "''Indra'', who has ever been the friend of those who praise you, and the insurer of their happiness by your protection, grant us felicity" see: Arya & Joshi (2001), p. 91, volume 3.</ref><ref>For translation of RV 6.45.17 as "Thou who hast been the singers' Friend, a Friend auspicious with thine aid, As such, O Indra, favour us" see: {{Harvnb|Griffith|1973|p=310}}.</ref> and 8.93.3.<ref>For text of RV 8.93.3 as {{lang|sa|स न इन्द्रः सिवः सखाश्चावद् गोमद्यवमत् । उरूधारेव दोहते ॥}} and translation as "May ''Indra'', our auspicious friend, milk for us, like a richly-streaming (cow), wealth of horses, kine, and barley" see: Arya & Joshi (2001), p. 48, volume 2.</ref>)

Indra, like Shiva, is likened to a bull.<ref>For the bull parallel between Indra and Rudra see: Chakravarti, p. 89.</ref><ref>RV 7.19.</ref> In the Rig Veda, Rudra is the father of the [[Maruts]], but he is never associated with their warlike exploits as is Indra.<ref>For the lack of warlike connections and difference between Indra and Rudra, see: Chakravarti, p. 8.</ref> In the present form of Hinduism, Indra and Shiva are considered as distinct deities.

==Attributes==
[[Image:Shiva and Parvati.jpg|thumb|Shiva with Parvati. Shiva is depicted three-eyed, with crescent moon on his head, the Ganga flowing through his matted hair, wearing ornaments of serpents and a skull necklace, covered in ashes and Trisula and [[Damaru]] are seen in the background.]]

*'''Third Eye:''' Shiva is often depicted with a [[third eye]] with which he burned Desire ({{IAST|Kāma}}) to ashes.<ref>For Shiva as depicted with a third eye, and mention of the story of the destruction of Kama with it, see: Flood (1996), p. 151.</ref> There has been controversy regarding the original meaning of Shiva's name ''Tryambakam'' (''Sanskrit'': त्र्यम्बकम्), which occurs in many scriptural sources.<ref>For a review of theories about the meaning of ''tryambaka'', see: Chakravarti, pp.37-39.</ref> In classical Sanskrit the word ''ambaka'' denotes "an eye", and in the ''Mahabharata'' Shiva is depicted as three-eyed, so this name is sometimes translated as "Having Three Eyes".<ref>For usage of the word ''ambaka'' in classical Sanskrit and connection to the Mahabharata depiction, see: Chakravarti, pp. 38-39.</ref> However, in Vedic Sanskrit the word ''{{IAST|ambā}}'' or ''{{IAST|ambikā}}'' means "mother", and this early meaning of the word is the basis for the translation "Having Three Mothers" that was used by [[Max Müller]] and [[Arthur Anthony Macdonell|Arthur Macdonell]].<ref>For translation of Tryambakam as "having three mothers" and as an epithet of Rudra, see: Kramrisch, p. 483.</ref><ref>For vedic Sanskrit meaning and "having three mothers" as the translation of Max Müller and Macdonell, see: Chakravarti, pp. 37-38.</ref> Since no story is known in which Shiva had three mothers, E. Washburn Hopkins suggested that the name refers not to three mothers, but to three Mother-goddesses who are collectively called the {{IAST|Ambikās}}.<ref>For discussion of the problems in translation of this name, and the hypothesis regarding the {{IAST|Ambikās}} see: Hopkins (1968), p. 220.</ref> Other related translations have been "having three wives or sisters", or based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess {{IAST|Ambikā}}.<ref>For the {{IAST|Ambikā}} variant, see: Chakravarti, pp. 17, 37.</ref>

*'''Blue Throat:''' The epithet ''{{IAST|Nīlakaṇtha}}'' (''Sanskrit'' {{lang|sa|नीलकण्ठ}}; ''nīla'' = blue, ''{{IAST|kaṇtha}}'' = throat)<ref>{{Harvnb|Sharma|1996|p=290}}</ref><ref>See: name #93 in Chidbhavananda, p. 31.</ref> refers to a story in which Shiva drank the poison churned up from the world ocean.<ref>For Shiva drinking the poison churned from the world ocean see: Flood (1996), p. 78.</ref><ref>Kramrisch, p. 473.</ref> (see: [[Halahala|Halāhala]])

* '''Crescent Moon:''' Shiva bears on his head the crescent of the moon.<ref>For the moon on the forehead see: Chakravarti, p. 109.</ref> The epithet ''{{IAST|Chandraśekhara}}'' (''Sanskrit'': {{lang|sa|चन्द्रशेखर}} "Having the moon as his crest" - ''[[chandra]]'' = Moon, ''{{IAST|śekhara}}'' = crest, crown)<ref>For ''{{IAST|śekhara}}'' as crest or crown, see: Apte, p. 926.</ref><ref>For {{IAST|Chandraśekhara}} as an iconographic form, see: Sivaramamurti (1976), p. 56.</ref><ref>For translation "Having the moon as his crest" see: Kramrisch, p. 472. </ref> refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva.<ref>For the moon iconography as marking the rise of Rudra-Shiva, see: Chakravarti, p. 58.</ref> The origin of this linkage may be due to the identification of the moon with [[Soma]], and there is a hymn in the Rig Veda where Soma and Rudra are jointly emplored, and in later literature Soma and Rudra came to be identified with one another, as were Soma and the Moon.<ref>For discussion of the linkages between Soma, Moon, and Rudra, and citation to RV 7.74, see: Chakravarti, pp. 57-58.</ref>

*'''Matted Hair:''' Shiva's distinctive hair style is noted in the epithets ''{{IAST|Jaṭin}}'', "The One with matted hair"<ref>Chidbhavananda, p. 22.</ref> and ''Kapardin'', "Endowed with matted hair"<ref>For translation of Kapardin as "Endowed with matted hair" see: {{Harvnb|Sharma|1996|p=279}}.</ref> or "wearing his hair wound in a braid in a shell-like (kaparda) fashion".<ref>Kramrisch, p. 475.</ref> A ''kaparda'' is a cowrie shell, or a braid of hair in the form of a shell, or more generally hair that is shaggy or curly.<ref>For Kapardin as a name of Shiva, and description of the kaparda hair style, see, Macdonell, p. 62.</ref>
The Armenian winner of the Miss Iraq competition has gone into hiding out of fear of being targeted by [[Islamic]] militants.<ref>[http://www.usatoday.com/news/world/iraq/2006-04-12-missiraq_x.htm USAToday.com Article]</ref>
[[Image:Gangadhara.jpg|thumb|left|Shiva Bearing the Descent of the Ganges River as Parvati and Bhagiratha, and the bull Nandi look, folio from a Hindi manuscript by the saint Narayan, circa 1740]]
*'''Sacred Ganga:''' The [[Ganges|Ganga]] river flows from the matted hair of Shiva. The epithet ''[[Gangadhara|{{IAST|Gaṅgādhara}}]]'' ("Bearer of the [[Ganga in Hinduism|river {{IAST|Gaṅgā}}]]") refers to this feature.<ref>For alternate stories about this feature, and use of the name {{IAST|Gaṅgādhara}} see: Chakravarti, pp. 59 and 109.</ref><ref>For description of the {{IAST|Gaṅgādhara}} form, see: Sivaramamurti (1976), p. 8.</ref> The Ganga (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair.<ref>For Shiva supporting {{IAST|Gaṅgā}} upon his head, see: Kramrisch, p. 473.</ref>


===Deployment of Armenian Troops===
*'''Ashes:''' Shiva smears his body with ashes ([[bhasma]]).<ref>Flood (1996), p. 151.</ref> Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy.<ref>Flood (1996), pp. 92, 161.</ref> These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism.<ref>Flood (1996), p. 161.</ref> One epithet for Shiva is "Inhabitant of the cremation ground" (''Sanskrit'': {{IAST|śmaśānavāsin}}, also spelled Shmashanavasin) referring to this connection.<ref>Chidbhavananda, p. 23.</ref>
Armenia has decided to take part in the efforts of the US-led Coalition by sending 46 troops including 30 truck drivers, 10 bomb detonation experts, three doctors and three officers. They served the under Polish command in the Shiite city of Karbala and the nearby town of al-Hila. The extent of Armenian participation is far less than the 850 troups sent by neighbouring Georgia or the 150 commited by Azerbaijan.


But the decision is more precarious as Armenians have an active comunity in Iraq, something that the Georgians and the Azerbaijanis don't. There has been valid concern that the decision of [[Armenia]] to send troops to support the U.S. [[War in Iraq]] may prompt attacks against Iraq's Armenian population.<ref>[http://www.eurasianet.org/departments/insight/articles/eav110504.shtml Eurasia.net Article]</ref>
*'''[[Tiger]] skin:''' He is often shown seated upon a tiger skin,<ref>Flood (1996), p. 151.</ref> an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis. {{cite web |url=http://www.tamilstar.com/mythology/brahmarishis |title=Mythology ~ The birth of Brahmarishis |accessdate=2008-05-07 |format=HTML }}


==Religion==
*'''Serpents:''' Shiva is often shown garlanded with a snake.<ref>Flood (1996), p. 151</ref>
Iraqi Armenians follow the [[Armenian Apostolic Church]] (also known as Armenian Orthodox) and the [[Armenian Catholic Church]].


St. Gregory the Illuminator Armenian Apostolic Church (at Younis al Sabaawi Square, Baghdad) is the main church for the Iraqi-Armenians. There is also the Saint Vartan Armenian Apostolic Church in Dohuk, northern Iraq.
*'''Trident:''' (Sanskrit: [[Trishula]]): Shiva's particular weapon is the [[trident]].<ref>Flood (1996), p. 151.</ref>


The Armenian Catholic Archbishopric Church works in Baghdad.
*'''Drum:''' A small drum shaped like an hourglass is known as a ''[[damaru]]'' (Sanskrit: ''{{IAST|ḍamaru}}'').<ref>Michaels, p. 218.</ref><ref>For definition and shape, see: Apte, p. 461.</ref> This is one of the attributes of Shiva in his famous dancing representation<ref>Jansen, p. 44.</ref> known as [[Nataraja]]. A specific hand gesture ([[mudra]]) called ''{{IAST|ḍamaru-hasta}}'' (Sanskrit for "{{IAST|ḍamaru}}-hand") is used to hold the drum.<ref>Jansen, p. 25.</ref> This drum is particularly used as an emblem by members of the {{IAST|Kāpālika}} sect.<ref>For use by {{IAST|Kāpālikas}}, see: Apte, p. 461.</ref>


So does the Armenian Evangelical Church of Baghdad (at Sahat al-Tahreer in Hay al-Wahda).
*'''{{IAST|Nandī}}''': [[Nandi (bull)|Nandī]] also known as ''Nandin'', is the name of the [[Bull (mythology)|bull]] that serves as Shiva's mount (Sanskrit: ''[[Vahana|{{IAST|vāhana}}]]'').<ref>For a review of issues related to the evolution of the bull (Nandin) as Shiva's mount, see: Chakravarti, pp. 99-105.</ref><ref>For spelling of alternate proper names {{IAST|Nandī}} and Nandin see: Stutley, p. 98.</ref> Shiva's association with cattle is reflected in his name ''{{IAST|Paśupati}}'' or [[Pashupati]] (''Sanskrit'' पशुपति), translated by Sharma as "Lord of cattle"<ref>{{Harvnb|Sharma|1996|p=291}}</ref> and by Kramrisch as "Lord of Animals", who notes that it is particularly used as an epithet of Rudra.<ref>Kramrisch, p. 479.</ref>


Some Armenian churches were also targets of bombing and some Armenians have died as a result of sectarian fighting in Iraq.
* '''{{IAST|Gaṇa}}''' : The [[Gana|{{IAST|Gaṇa}}s]] ([[Devanagari]]: {{lang|sa|गण}}) are attendants of Shiva and live in [[Kailash]]. They are often referred to as the Boothaganas, or ghostly hosts, on account of their nature. Generally benign, except when their Lord is transgressed against, they are often invoked to intercede with the Lord on behalf of the devotee. [[Ganesha]] was chosen as their leader by Shiva, hence [[Ganesha]]'s title ''{{IAST|gaṇa-īśa}}'' or ''{{IAST|gaṇa-pati}}'', "lord of the {{IAST|gaṇas}}".<ref>[[Dictionary of Hindu Lore and Legend]] (ISBN 0-500-51088-1) by Anna L. Dallapiccola</ref>
*'''Mount {{IAST|Kailāsa}}''': [[Mount Kailash]] in the [[Himalayas]] is his traditional abode.<ref>Flood (1996), p. 151.</ref> In Hindu mythology, Mount {{IAST|Kailāsa}} is conceived as resembling a ''[[Linga]]'', representing the center of the universe.<ref>For identification of Mount {{IAST|Kailāsa}} as the central ''linga'', see: Stutley (1985), p. 62.</ref>


==Armenians in Iraqi Kurdistan==
*'''Varanasi''': [[Varanasi]] (Benares) is considered as the city specially-loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.<ref>Keay, p. 33.</ref>
There have always been pockets of Armenian populations in what is called Iraqi Kurdistan (northern Iraq). Their numbers have increased considerably with wave of new immigration coming from Baghdad and other Iraqi regions after the toppling of Saddam Hussein. Armenians attribute their leaving towards the North are safety concerns, with some Armenian institutions and churches having been targetted by bombings, and some Armenians subject of kidnapping and killings. The Armenians consider the Kurdish-dominated parts of Iraq much safer areas to live in.


The official authorities in Iraqi Kurdistan have welcomed the newcomer Armenians providing them temporary shelter or more permenant housing.
==Forms and depictions==


According to Gavin Flood, "Śiva is a god of ambiguity and paradox", whose attributes include opposing themes.<ref>For quotation "Śiva is a god of ambiguity and paradox" and overview of conflicting attributes see: Flood (1996), p. 150.</ref> The ambivalent nature of this deity is apparent in some of his names and the stories told about him.


===Destroyer versus benefactor===
===Armenians in Avzrog===
[[Image:Dakshayani.jpg|right|thumb|Shiva carrying the corpse of his first consort [[Dakshayani]] (Sati).]]
[[Image:Iraqvillageavzrog.jpg|Saint Vartan Armenian Apostolic Church in [[Avzrog]], [[Dahuk Governorate]], [[Iraq]].]]
In the [[Yajurveda]] two contrary sets of attributes for both malignant or terrific (Sanskrit: ''{{IAST|rudra}}'') and benign or auspicious (Sanskrit: ''{{IAST|śiva}}'') forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here."<ref>For quotation regarding Yajur Veda as containing contrary sets of attributes, and marking point for emergence of all basic elements of later sect forms, see: Chakravarti, p. 7.</ref> In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance.<ref>For summary of Shiva's contrasting depictions in the Mahabharata, see: {{Harvnb|Sharma|1988|p=20-21}}.</ref> The duality of Shiva's fearful and auspicious attributes appears in contrasted names.


A small minority of Armenians live in '''Avzrog''' ('''أفزروك''' in [[Arabic]],'''Avzarok''' in [[Kurdish language|Kurdish]]), a village in the [[Iraq]]i province of [[Dahuk Governorate|Dohuk]]. The village of [[Avzrog]] is split into two areas: one populated by [[Armenians]] and the other by [[Assyrians]]. The name of the village comes from the Kurdish language; av - water and zrog - yellow.
The name ''[[Rudra]]'' (''Sanskrit'' रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name ''Rudra'' is derived from the root ''rud-'' which means "to cry, howl."<ref>For ''rud-'' meaning "cry, howl" as a traditional etymology see: Kramrisch, p. 5.</ref> Stella Kramrisch notes a different etymology connected with the adjectival form ''raudra'', which means wild, of ''rudra'' nature, and translates the name ''Rudra'' as "the Wild One" or "the Fierce God".<ref>Citation to M. Mayrhofer, ''Concise Etymological Sanskrit Dictionary'', ''s.v.'' "rudra", is provided in: Kramrisch, p. 5.</ref> R. K. Sharma follows this alternate etymology and translates the name as "Terrible".<ref>{{Harvnb|Sharma|1996|p=301}}.</ref> ''Hara'' (''Sanskrit'' हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "One who captivates", "One who consolidates", and "One who destroys."<ref>{{Harvnb|Sharma|1996|p=314}}.</ref> Kramrisch translates it as "The Ravisher".<ref>Kramrisch, p. 473.</ref> Another of Shiva's fearsome forms is as ''{{IAST|Kāla}}'' (''Sanskrit'': {{lang|sa|काल}}), "Time", and as ''{{IAST|Mahākāla}}'' (''Sanskrit'': {{lang|sa|महाकाल}}), "Great Time", which ultimately destroys all things.<ref>For translation of {{IAST|Mahākāla}} as "Time beyond time" see: Kramrisch, p. 476.</ref><ref>For the name {{IAST|Kāla}} translated as "time; death", see: Kramrisch, p. 474.</ref><ref>The name {{IAST|Kāla}} appears in the ''Shiva Sahasranama'', where it is translated by Ram Karan Sharma as "(The Supreme Lord of) Time". See: {{Harvnb|Sharma|1996|p=280}}.</ref> [[Bhairava]] (Sanskrit: {{lang|sa|भैरव}}), "Terrible" or "Frightful"<ref>For {{lang|sa|भैरव}} as one of the eight forms of Shiva, and translation of the adjectival form as "terrible" or "frightful" see: Apte, p. 727, left column.</ref> is a fierce form associated with annihilation.<ref>For Bhairava form as associated with terror see: Kramrisch, p. 471.</ref>


It was built for the first time in 1932 when the Armenians of Zakho and its suburbs decided to establish the village and settle in it. The village was subject of destruction in 1975. The [[Armenians|Armenian]] inhabitants of Avzrog don't speak [[Armenian language|Armenian]]. They use the [[Kurdish language]]. Despite this, Armenians in Avzrog maintain their Armenian social identity like folklore and names. Avzrog has a total population of about 300 people.
In contrast, the name {{IAST|Śaṇkara}} (''Sanskrit'' शङ्कर), "Beneficent"<ref>{{Harvnb|Sharma|1996|p=306}}</ref> or "Conferring Happiness"<ref>Kramrisch, p. 481.</ref> reflects his benign form. This name was adopted by the great Vedanta philosopher [[Adi Shankara|{{IAST|Śaṇkara}}]] (c. 788-820 CE), who is also known as Shankaracharya.<ref>For adoption of the name {{IAST|Śaṇkara}} by Shankaracarya see: Kramrisch, p. 481.</ref><ref>For dating Shankaracharya as 788-820 CE see: Flood (1996), p. 92.</ref> The name ''{{IAST|Śambhu}}'' (''Sanskrit'': {{lang|sa|शम्भु}}), "Causing Happiness", also reflects this benign aspect.<ref>For translation of {{IAST|Śambhu}} as "Causing Happiness" see: Kramrisch, p. 481.</ref><ref>For speculation on the possible etymology of this name, see: Chakravarti, pp. 28 (note 7), and p. 177.</ref>


==Armenians in Iraqi Culture==
===Ascetic versus householder===
The two founding members of the Western-style pop group [[Unknown to No One]], Art Haroutunian and Shant Garabedian, are of Armenian heritage. During the rule of [[Saddam Hussein]] the band could only have its music aired once they sang a song celebrating the [[dictator]]'s birthday. Unknown to No One has been given a large amount of publicity in the post-Saddam era.<ref>[http://teacher.scholastic.com/scholasticnews/indepth/iraq/life_today/index.asp?article=band Scholastic News Article]</ref>


==See Also==
[[Image:Shiva parivar.jpg|thumb|right|An illustration of the family of Shiva, consisting of Shiva, [[Parvati]], [[Ganesha]] and [[Murugan|Skanda]] (Kartikeya)]]
*[[List of Notable Armenian-Iraqis]]


==Gallery==
He is depicted as both an ascetic [[yogi]]n and as a householder, roles which are mutually exclusive in Hindu society.<ref>For the contrast beteween ascetic and householder depictions, see: Flood (1996), pp. 150-151.</ref> When depicted as a yogin he may be shown sitting and meditating.<ref>For Shiva's representation as a yogin, see: Chakravarti, p. 32.</ref> His epithet ''Mahāyogin'' (The Great [[Yoga|Yogi]]: {{IAST|Mahā}} = great, Yogin = one who practices [[Yoga]]) refers to his association with yoga.<ref>For name Mahāyogi and associations with yoga, see, Chakravarti, pp. 23, 32, 150.</ref> While [[Historical Vedic religion|Vedic religion]] was conceived mainly in terms of sacrifice, it was during the [[Indian epic poetry|Epic period]] that concepts of [[Tapas (Sanskrit)|tapas]], [[yoga]], and [[asceticism]], became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts.<ref>For the ascetic yogin form as reflecting Epic period influences, see: Chakravarti, p. 32.</ref>
<gallery>
Image:Baghdad-ArmenianChildren1918.jpg|Armenian children in Baghdad, 1918.
</gallery>


==References==
As a family man and householder he has a wife, [[Parvati]] (also known as {{IAST|Umā}}), and two sons, [[Ganesha]] and [[Skanda]]. His epithet ''{{IAST|Umāpati}}'' ("The husband of {{IAST|Umā}}") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, {{IAST|Umākānta}} and {{IAST|Umādhava}}, also appear in the sahasranama.<ref>For {{IAST|Umāpati}}, {{IAST|Umākānta}} and {{IAST|Umādhava}} as names in the Shiva Sahasranama literature, see: {{Harvnb|Sharma|1996|p=278}}.</ref> {{IAST|Umā}} in epic literature is known by many names, including [[Parvati|{{IAST|Pārvatī}}]].<ref>For {{IAST|Umā}} as the oldest name, and variants including {{IAST|Pārvatī}}, see: Chakravarti, p. 40.</ref><ref>For {{IAST|Pārvatī}} identified as the wife of Shiva, see: Kramrisch, p. 479.</ref> She is identified with [[Devi]], the Divine Mother, and with [[Shakti]] (divine energy).

Shiva and Parvati are the parents of [[Murugan|Karthikeya]] and [[Ganesha]]. Karthikeya is worshipped in southern India (especially in [[Tamil Nadu]] and [[Karnataka]]) by the names Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in northern India, is better known by the names Skanda, Kumara, or Karttikeya.<ref>For regional name variants of Karttikeya see: Gupta, ''Preface''.</ref>

===Nataraja===
[[Image:NatarajaMET.JPG|right|thumbnail|[[Bronze]] [[Chola dynasty|Chola]] Statue depicting Shiva dancing as ''[[Nataraja]]''. [[Metropolitan Museum of Art]], New York City.]]

{{main|Nataraja}}

The depiction of Shiva as Nataraja ([[Tamil language|Tamil]]: நடராஜா, Sanskrit: ''{{IAST|naṭarāja}}'', "Lord of Dance") is popular.<ref>For description of the nataraja form see: Jansen, pp. 110-111.</ref><ref>For interpretation of the ''{{IAST|naṭarāja}}'' form see: Zimmer, pp. 151-157.</ref> The names ''Nartaka'' ("Dancer") and ''Nityanarta'' ("Eternal Dancer") appear in the Shiva Sahasranama.<ref>For names Nartaka (''Sanskrit'' नर्तक) and Nityanarta (Sanskrit नित्यनर्त) as names of Shiva, see: {{Harvnb|Sharma|1996|p=289}}.</ref> His association with dance and also with music is prominent in the [[Puranas|Puranic]] period.<ref>For prominence of these associations in puranic times, see: Chakravarti, p. 62.</ref> In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: ''{{IAST|nṛtyamūrti}}'') are found in all parts of India, with many well-defined varieties in [[Tamil Nadu]] (in southern India) in particular.<ref>For popularity of the ''{{IAST|nṛtyamūrti}}'' and prevalence in South India, see: Chakravarti, p. 63.</ref>

==={{IAST|Dakṣiṇāmūrti}}===
{{main|Dakshinamurthy}}

{{IAST|Dakṣiṇāmūrti}} (''Sanskrit'': {{lang|sa|दक्षिणामूर्ति}})<ref>For iconographic description of the {{IAST|Dakṣiṇāmūrti}} form, see: Sivaramamurti (1976), p. 47.</ref> literally describes a form (''{{IAST|mūrti}}'') of Shiva facing south (''{{IAST|dakṣiṇa}}''). This form represents Shiva in his aspect as a teacher of [[yoga]], music, and wisdom, and giving exposition on the shastras.<ref>For description of the form as representing teaching functions, see: Kramrisch, p. 472.</ref> This iconographic form for depicting Shiva in Indian art is mostly from [[Tamil Nadu]].<ref>For characterization of {{IAST|Dakṣiṇāmūrti}} as a mostly south Indian form, see: Chakravarti, p. 62.</ref> Elements of this ''motif'' can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.<ref>For the deer-throne and the audience of sages as {{IAST|Dakṣiṇāmūrti}}, see: Chakravarti, p. 155.</ref>

===Mruthyunjaya===
Literally translated as 'victor over death', this is an aspect of Shiva worshipped as the conqueror of Death as manifested in the Hindu lord of death, [[Yama]]. The particular legend in question deals with the sage [[Markandeya]], who was fated to die at the age of sixteen. On account of the sage's worship and devotion to Shiva, the Lord vanquished Yama to liberate his devotee from death. Shiva is often worshipped as Mruthyunjaya by the aged or ill, to ward off death and mitigate its harshness when it does occur. He is worshipped as such at the temples of Thirupainyeeli, near Trichinopoly, and at a shrine in Thirukadaiyur, near Chidambaram.{{Fact|date=September 2008}}

[[Image:Arthanari.png|thumb|upright|left|Chola bronze from the 11th century. Shiva in the form of [[Ardhanarisvara]].]]

===Ardhanarishvara===
{{main|Ardhanari}}
An iconographic representation of Shiva called Ardhanarishvara shows him with one half of the body as male, and the other half as female.<ref>Goldberg, p. 1.</ref> According to Ellen Goldberg, the traditional Sanskrit name for this form, (''{{IAST|Ardhanārīśvara}}'') is best translated as "the lord who is half woman", and not as "half-man, half-woman".<ref>Goldberg specifically rejects the translation by Frederique Marglin (1989) as "half-man, half-woman", and instead adopts the translation by Marglin as "the lord who is half woman" as given in Marglin (1989, 216). Goldberg, p. 1.</ref>

==={{IAST|Tripurāntaka}}===

{{main|Tripura (mythology)}}

Shiva is often depicted as an archer in the act of destroying the triple fortresses, ''Tripura'', of the Asuras.<ref>For evolution of this story from early sources to the epic period, when it was used to enhance Shiva's increasing influence, see: Chakravarti, p. 46.</ref> Shiva's name {{IAST|Tripurāntaka}} (''Sanskrit'': {{lang|sa|त्रिपुरान्तक}}), "Ender of Tripura", refers to this important story.<ref>For the {{IAST|Tripurāntaka}} form, see: Sivaramamurti (1976), pp. 34, 49.</ref>

===Lingam===
{{main|Lingam}}
{{seealso|Jyotirlinga}}

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a ''[[lingam]]'' is also important.<ref>Michaels, p. 216.</ref><ref>Flood (1996), p. 29.</ref><ref>Tattwanandaz, pp. 49-52.</ref> These are depicted in various forms. One common form is the shape of a vertical rounded column.

==The five mantras==
[[Image:Five headed Shiva.jpg|thumb|right|Adoration of Five-headed Shiva by [[Vishnu]] (blue figure, to left of Shiva),[[Brahma]] (four headed figure to the right of Shiva), [[Ganesha]] (elephant-headed son of Shiva, bottom left) and other deities. Painting from [[LACMA]]]]

Five is a sacred number for Shiva.<ref>For five as a sacred number, see: Kramrisch, p. 182.</ref> One of his most important mantras has five syllables (''{{IAST|namaḥ śivāya}}'').<ref> It is first encountered in an almost identical form in the Rudram. For the five syllable mantra see: Kramrisch, p. 182.</ref>

Shiva's body is said to consist of five mantras, called the ''{{IAST|pañcabrahmans}}'':<ref>For discussion of these five forms and a table summarizing the associations of these five mantras see: Kramrisch, pp. 182-189.</ref> As forms of god, each of these have their own names and distinct iconography:<ref>For distinct iconography, see Kramrisch, p. 185.</ref>

*[[Sadyojata|{{IAST|Sadyojāta}}]]
*[[Vamadeva|{{IAST|Vāmadeva}}]]
*[[Aghora]]
*[[Tatpurusha|{{IAST|Tatpuruṣa}}]]
*[[Ishana|{{IAST|Īsāna}}]]

These are represented as the five faces of Shiva, and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action.<ref>For association with the five faces and other groups of five, see: Kramrisch, p. 182.</ref><ref>For the epithets ''{{IAST|pañcamukha}}'' and ''{{IAST|pañcavaktra}}'', both of which mean "five faces", as epithets of {{IAST|Śiva}}, see: Apte, p. 578, middle column.</ref> Doctrinal differences and possibly errors in transmission have resulted in some differences between texts in details of how these five forms are linked with various attributes.<ref>For variation in attributions among texts, see: Kramrisch, p. 187.</ref> But the overall meaning of these associations is summarized by Stella Kramrisch:

<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.<ref>Kramrisch, p. 184.</ref>
</blockquote>

According to the ''Pañcabrahma Upanishad'':

<blockquote class="toccolours" style="float:none; padding: 10px 15px 10px 15px; display:table;">One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of {{IAST|Śiva}} is of the character of the fivefold [[Brahman]]. (''Pañcabrahma Upanishad'' 31)<ref>Quotation from ''Pañcabrahma Upanishad'' 31 is from: Kramrisch, p. 182.</ref></blockquote>

==Relationship to Vishnu==
[[Image:Harihara.jpg|thumb|right|[[Vishnu]] (left half - blue) and Shiva (right half - white)]]

During the Vedic period, both Vishnu and Shiva (as identified with Rudra) played relatively minor roles, but by the time of the Brahmanas (c. 1000-700 BCE) both were gaining ascendance.<ref>For relatively minor position in Vedic times, and rise in progress by 1000-700 BCE see: Zimmer (1946), p. 125, note 2.</ref> By the Puranic period both deities had major sects that competed with one another for devotees.<ref>For the rise in popularity of Shiva and Vishnu, and the role of Puranas in promoting sectarian positions, see: Flood (1996), pp. 110-111.</ref> Many stories developed showing different types of relationships between these two important deities.

Sectarian forces each presented their own preferred deity as supreme. Vishnu in his myths "becomes" Shiva.<ref>For Visnu becoming Shiva in [[Vaishnavism|Vaishnava]] myths, see: Zimmer (1946), p. 125.</ref> The ''Vishnu Purana'' (4th c. CE) shows Vishnu awakening and becoming both {{IAST|Brahmā}} to create the world, and Shiva to destroy it.<ref>For Vishnu Purana dating of 4th c. CE and role of Vishnu as supreme deity, see: Flood (1996), p. 111.</ref> Shiva also is viewed as a manifestation of Vishnu in the ''Bhagavata Purana''.<ref>For identification of Shiva as a manifestation of Vishnu see: ''Bhagavata Purana'' 4.30.23, 5.17.22-23, 10.14.19.</ref> In Shaivite myths, on the other hand, Shiva comes to the fore and acts independently and alone to create, preserve, and destroy the world.<ref>For predominant role of Shiva in some myths, see: Zimmer (1946), p. 128.</ref> In one Shaivite myth of the origin of the lingam, both Vishnu and {{IAST|Brahmā}} are revealed as emanations from Shiva's manifestation as a towering pillar of flame.<ref>For the ''lingodbhava'' myth, and Vishnu and Brahmā as emanations of Shiva, see: Zimmer (1946), pp. 128-129.</ref> The [[Shri Rudram|''Śatarudrīya'']], a Shaivite hymn, says that Shiva is "of the form of Vishnu".<ref>For translation of the epithet {{lang|sa|शिपिविष्ट}} (IAST: ''{{IAST|śipiviṣṭa}}'') as "salutation to him of the form of Vishṇu" included in the fifth ''{{IAST|anuvāka}}'', and comment that this epithet "links {{IAST|Śiva}} with {{IAST|Vishṇu}}" see: Sivaramamurti, pp. 21, 64.</ref> Difference in viewpoints between the two sects is apparent in the story of [[Sharaba|{{IAST|Śarabha}}]] (also spelled "Sharabha"), the name of Shiva's incarnation in the composite form of man, bird, and beast. Shiva assumed that unusual form to chastise Vishnu in his hybrid form as [[Narasimha]], the man-lion, who killed [[Hiranyakashipu]], an ardent devotee of Shiva.<ref>For {{IAST|Śarabha}} as an "animal symplegma" form of Shiva, see: Kramrisch, p. 481.</ref><ref>For incarnation in composite form as man, bird, and beast to chastise Narasimha, see: Chakravarti, p. 49.</ref>
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. [[Harihara]] is a the name of a combined deity form of both [[Vishnu]] ([[Hari]]) and Shiva ([[Hara]]).<ref>Chakravarti, pp. 54-55.</ref> This dual form, which is also called Harirudra, is mentioned in the [[Mahabharata]].<ref>For Harirudra citation to Mbh. III.39.76f see: Hopkins (1969), p. 221.</ref> An example of a collaboration story is one given to explain Shiva's epithet {{IAST|Mahābaleśvara}}, "Lord of Great Strength" (Maha = great, Bala = strength, {{IAST|Īśvara}} = Lord). This name refers to story in which [[Ravana|{{IAST|Rāvaṇa}}]] was given a ''[[linga]]'' as a boon by Shiva on the condition that he carry it always. During his travels, he stopped near the present [[Deoghar]] in [[Bihar]] to purify himself and asked [[Narada]] a devotee of Vishnu in the guise of a [[Brahmin]] to hold the ''linga'' for him, but after some time Narada put it down on the ground and vanished. When Ravana returned, he could not move the ''linga'', and it is said to remain there ever since.<ref>For the story of {{IAST|Rāvaṇa}} and the {{IAST|Mahābaleśvara}} ''linga'' see: Chakravarti, p. 168.</ref>

==Avatars==
Shiva, like some other Hindu deities, is said to have several incarnations, known as [[Avatars]]. [[Adi Shankara]], the 8th-century philosopher of non-dualist [[Vedanta]] was named "Shankara" after Lord Shiva and is considered to have been an incarnation of Shiva.<ref>Padma Purana 6.236.7-11</ref> In the ''Hanuman Chalisa'' [[Hanuman]] is identified as the eleventh avatar of Shiva.<ref>Sri Ramakrishna Math (1985) "Hanuman Chalisa" p. 5</ref>

==Temples==
[[Image:108shivalingas.jpg|right|thumb|108 shiva [[linga]]s carved on the rock at the banks of river [[Tungabhadra]], [[Hampi]]]]
In [[Shaivism]], Shiva is the God of all and is described as worshipped by all, from [[Deva (Hinduism)|Devas]] (gods) such as [[Brahma]], [[Indra]], by [[Asuras]](demons) like [[Bana]], [[Ravana]], by humans like [[Adi Shankara]], [[Nayanars]], by creatures as diverse as [[Jatayu]], an eagle, and [[Vali]], an ape. Deities, [[rishi]]s (sages), [[graha]]s (planets), worshipped Shiva and established [[Shivalinga]]s in various places.

The holiest Shiva temples are the 12 [[Jyotirlinga]] temples. They are [[Somnath]] &ndash; [[Prabhas Patan]], [[Nageshwar Temple, Dwarka|Nageshwar]] &ndash; [[Dwarka]], [[Mahakaleshwar Jyotirlinga|Mahakaleshwar]] &ndash; [[Ujjain]], Mallikārjuna &ndash; [[Srisailam]], [[Bhimashankar Temple|Bhimashankar]], [[Omkareshwar]], [[Kedarnath Temple|Kedarnath]], [[Kashi Vishwanath Temple|Kashi Vishwanath]] &ndash; [[Varanasi]], [[Trimbakeshwar]] &ndash; near [[Nasik]], [[Ramanathaswamy Temple, Rameswaram|Rameswaram]] &ndash; [[Rameswaram]], [[Grishneshwar]] &ndash; near [[Ellora]] and [[Vaidyanath Temple, Deoghar|Vaidyanath]] &ndash; [[Deoghar]].

In South India, five temples of Shiva are held to be particularly important, as being manifestations of him in the five elemental substances:
# [[Arunachaleswara Temple|Tiruvannamalai]], as fire
# [[Chidambaram Temple|Chidambaram]], as ether
# [[Kalahasti temple|Srikalahasti]], as air
# [[Tiruvanaikaval]], as water
# [[Ekambareswarar Temple|Kachipuram]], as earth

Other notable temples in India include: [[Meenakshi Amman Temple|Madurai]], [[Brihadeeswarar Temple|Thanjavur]], [[Aragalur]], and [[Nellaiappar Temple|Tirunelveli]]. The [[Pashupatinath Temple]] in [[Nepal]] and the pilgrimage site of [[Kailash Mansarovar]] is noteworthy.

== See also ==
{{commonscat|Shiva}}

*[[Shaivism]]
*[[History of Shaivism]]
*[[Shiva Puja]]
*[[Varanasi]]

== Notes ==
{{reflist|2}}
{{reflist|2}}


{{Armenian diaspora}}
==References==

[[Image:Shivalinga.png|right|thumb|A Shiva Linga]]

*{{Citation
| last=Apte
| first=Vaman Shivram
| year=1965
| title=The Practical Sanskrit Dictionary
| place=Delhi
| publisher=Motilal Banarsidass Publishers
| edition=Fourth revised and enlarged
| isbn=81-208-0567-4
}}
*Arya, Ravi Prakash & K. L. Joshi. ''{{IAST|Ṛgveda Saṃhitā}}: Sanskrit Text, English Translation''. Parimal Publications, Delhi, 2001, ISBN 81-7110-138-7 (Set of four volumes). Parimal Sanskrit Series No. 45; 2003 reprint: 81-7020-070-9.
*{{Citation
| last=Chakravarti
| first=Mahadev
| year=1994
| title=The Concept of Rudra-Śiva Through The Ages
| place=Delhi
| publisher= Motilal Banarsidass
| edition=Second Revised
| isbn=81-208-0053-2
}}
*{{cite book |last=Chidbhavananda |first=Swami |authorlink= |coauthors= |title=Siva Sahasranama Stotram: With Navavali, Introduction, and English Rendering. |year=1997 |publisher=Sri Ramakrishna Tapovanam |location= |isbn=81-208-0567-4 }} (Third edition). The version provided by Chidbhavananda is from chapter 17 of the Anuśāsana Parva of the Mahābharata.
*{{cite book |last=Courtright |first=Paul B. |authorlink= |coauthors= |title={{IAST|Gaṇeśa}}: Lord of Obstacles, Lord of Beginnings |year=1985 |publisher=Oxford University Press |location=New York |isbn=ISBN 0-19-505742-2 }}
*{{cite book |last=Flood |first=Gavin |authorlink= Gavin Flood |coauthors= |title=An Introduction to Hinduism |year=1996 |publisher=Cambridge University Press |location=Cambridge |isbn= 0-521-43878-0}}
*{{cite book |last=Flood |first=Gavin (Editor)|authorlink= Gavin Flood |coauthors= |title=The Blackwell Companion to Hinduism|year=2003 |publisher=Blackwell Publishing Ltd.|location=Malden, MA|isbn=1-4051-3251-5 }}
*{{cite book |last=Goldberg |first=Ellen |authorlink= |coauthors= |title=The Lord Who is Half Woman: Ardhanārīśvara in Indian and Feminist Perspective|year=2002 |publisher=State University of New York Press|location=Albany, New York |isbn= 0-7914-5326-X}}
*{{Citation
| last=Griffith
| first=T. H.
| year=1973
| title=The Hymns of the {{IAST|Ṛgveda}}
| place=Delhi
| publisher= Motilal Banarsidass
| edition=New Revised
| isbn=81-208-0046-X
}}
*{{cite book |last=Gupta |first=Shakti M.|authorlink= |coauthors= |title=Karttikeya: The Son of Shiva|year=1988 |publisher=Somaiya Publications Pvt. Ltd.|location=Bombay |isbn=81-7039-186-5 }}
*{{cite book |last=Hopkins |first=E. Washburn |authorlink= |coauthors= |title=Epic Mythology|year=1969 |publisher=Biblo and Tannen |location=New York |isbn= }} Originally published in 1915.
*{{cite book |last=Jansen |first=Eva Rudy|authorlink= |coauthors= |title=The Book of Hindu Imagery|year=1993 |publisher=Binkey Kok Publications BV |location=Havelte, Holland |isbn=90-74597-07-6 }}
*{{cite book |last=Keay |first=John|authorlink= |coauthors= |title=India: A History |year=2000 |publisher=Grove Press |location=New York |isbn=0-8021-3797-0 }}
*{{cite book |series= |last=Kramrisch |first=Stella |authorlink= |coauthors= |title=The Presence of Śiva |year=1981 |publisher=Princeton University Press|location=Princeton, New Jersey |isbn=0-691-01930-4 }}
*{{cite book |last=Macdonell |first=Arthur Anthony |authorlink= |coauthors= |title=A Practical Sanskrit Dictionary |year=1996 |publisher=Munshiram Manoharlal Publishers |location=New Delhi |isbn=81-215-0715-4 }}
*{{cite book |last=Mate |first=M. S. |authorlink= |coauthors= |title=Temples and Legends of Maharashtra |year=1988 |publisher=Bharatiya Vidya Bhavan |location=Bombay |isbn= }}
*{{cite book |last=Michaels |first=Axel|authorlink= |coauthors= |title=Hinduism: Past and Present |year=2004 |publisher=Princeton University Press |location=Princeton, New Jersey|isbn=0-691-08953-1 }}
*{{cite book |last=Sarup |first=Lakshman|authorlink= |coauthors= |title=The {{IAST|Nighaṇṭu}} and The Nirukta |year=1920-1927 |publisher=|location=|isbn= }} Reprint: Motilal Banarsidass, 2002, ISBN 81-208-1381-2.
*{{Citation
| last=Sharma
| first=Ram Karan
| year=1988
| title=Elements of Poetry in the Mahābhārata
| place=Delhi
| publisher= Motilal Banarsidass
| edition=Second
| isbn=81-208-0544-5
}}
*{{Citation
| last=Sharma
| first=Ram Karan
| year=1996
| title={{IAST|Śivasahasranāmāṣṭakam}}: Eight Collections of Hymns Containing One Thousand and Eight Names of Śiva
| place=Delhi
| publisher= Nag Publishers
| edition=
| isbn=81-7081-350-6
}} This work compares eight versions of the Śivasahasranāmāstotra with comparative analysis and Śivasahasranāmākoṣa (A Dictionary of Names). The text of the eight versions is given in Sanskrit.
*{{cite book |series= |last=Sivaramamurti |first=C. |authorlink= |coauthors= |title=Śatarudrīya: Vibhūti of Śiva's Iconography |year=1976 |publisher= Abhinav Publications|location=Delhi|isbn= }}
*{{cite book |last=Stutley |first=Margaret|authorlink= |coauthors= |title=The Illustrated Dictionary of Hindu Iconography|year=1985 |publisher=|location=|isbn= }} First Indian Edition: Munshiram Manoharlal, 2003, ISBN 81-215-1087-2.
*{{cite book |last=Tattwananda |first=Swami|authorlink= |coauthors= |title=Vaisnava Sects, Saiva Sects, Mother Worship |year=1984 |publisher=Firma KLM Private Ltd. |location=Calcutta |isbn= }} First revised edition.
*{{cite book |last=Zimmer |first=Heinrich|authorlink= |coauthors= |title=Myths and Symbols in Indian Art and Civilization |year=1946 |publisher=Princeton University Press |location=Princeton, New Jersey |isbn=0-691-01778-6 }} First Princeton-Bollingen printing, 1972.
*{{cite book |last= |first=|authorlink= |coauthors= |title=Hanuman Chalisa |year=1985 |publisher=Sri Ramakrishna Math |location=Chennai, India|isbn=81-7120-086-9 }}

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{{Hindu Culture and Epics}}
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{{Time in religion and mythology}}


[[Category:Destroyer gods]]
[[Category:Armenian diaspora]]
[[Category:Hindu gods]]
[[Category:Iraqi Armenians|+]]
[[Category:Shaivism| ]]
[[Category:Demographics of Iraq]]
[[Category:Tamil deities]]
[[Category:Ethnic groups in Iraq]]
[[Category:Triune gods]]
[[Category:Sanskrit words and phrases]]
[[Category:Aspects of Shiva| ]]
[[Category:Hindu eschatology]]


[[ar:شيڤا]]
[[ar:أرمن العراق]]
[[an:Śiva]]
[[bs:Šiva]]
[[bg:Шива]]
[[ca:Xiva (hinduisme)]]
[[cs:Šiva]]
[[cy:Shiva]]
[[da:Shiva]]
[[de:Shiva]]
[[et:Šiva]]
[[es:Shivá]]
[[eo:Ŝivao]]
[[fr:Shiva]]
[[gu:શિવ]]
[[ko:시바]]
[[hi:शिव]]
[[hr:Šiva]]
[[io:Shiva]]
[[id:Siwa]]
[[is:Síva]]
[[it:Shiva]]
[[he:שיווה]]
[[jv:Siwah]]
[[kn:ಶಿವ]]
[[ka:შივა]]
[[lt:Šyva]]
[[hu:Siva]]
[[ml:ശിവന്‍]]
[[mr:शिव]]
[[ms:Siva]]
[[my:သိဝ]]
[[nl:Shiva]]
[[new:चिवऩ् (तमिल संकिपा)]]
[[ja:シヴァ]]
[[no:Shiva]]
[[nn:Sjiva]]
[[uz:Shiva]]
[[nds:Schiwa]]
[[pl:Śiwa]]
[[pt:Shiva]]
[[ro:Shiva]]
[[ru:Шива]]
[[sco:Shiva]]
[[simple:Shiva]]
[[sk:Šiva]]
[[sl:Šiva]]
[[sr:Шива]]
[[sh:Šiva]]
[[fi:Shiva]]
[[sv:Shiva]]
[[ta:சிவன்]]
[[te:శివుడు]]
[[th:พระอิศวร]]
[[tr:Şiva]]
[[uk:Шива]]
[[ur:شو]]
[[zh:湿婆]]

Revision as of 09:04, 11 October 2008

Part of a series on
Armenians
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By country or region
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Iraqi Armenians comprise a small ethnic minority in Iraq, with most living in the capital city of Baghdad.[1] It is estimated that there are about 20,000 Armenians living in the entire country with communities in Baghdad, Mosul, Basra, Kirkuk and Dohuk.[2][3]

History

Most of the Armenians originally came from Iran and first settled in the southern part of Iraq. While they have been moving into Iraq for several centuries, the largest movement of Armenian people came during the early twentieth century as they fled the persecution of the Armenian Genocide.[4]

Armenians and the Political situation

After the launch of second Iraqi campaign, more than 3,000 Armenians left the country, head of National Management of Armenians in Iraq Paruyr Hakopian stated. “Four years have passed since the launch of military campaign in Iraq by Coalition forces. And I confirm with certainty that the number of Armenians who have immigrated abroad does not exceed this mark,” he noted. Mr. Hakopian said four years ago there were 18,000 Armenians in Iraq and now only 15,000 of them live in the country. Generally during the past 4 years 1,500 Armenians immigrated to Syria, about 1,000 arrived in Armenia and about 500 departed for Jordan,” he stressed.[5]

During the Persian Gulf War, of the 1,500 Armenians living with the predominant Kurd population in the northern town of Zakho, three soldiers serving in Saddam Hussein's military were killed in coalition air strikes in Kuwait, Basra, and Mosul, respectively. A count of four Armenian babies were also among the several hundred reported dead in fighting near the Turkish border during the Gulf War.[6] A further 130 from the town had died fighting in the Iraqi Army during the Iran–Iraq War.

2003 Invasion of Iraq

The situation of the Armenians has considerably worsened in Iraq. Armenians have been subject to killings and kidnappings for ransom. Many Armenians have immigrated to other Middle Esatern countries (most notably Syria and Lebanon), to Europe, US, Canada and Australia. Armenian churches have also been target of bombings by paramilitary groups.

In October, 2007, two Iraqi Armenian women were killed by the Australian private security contractors, Unity Resources Group, in Almasbah district in Baghdad.[7][8]

The Armenian winner of the Miss Iraq competition has gone into hiding out of fear of being targeted by Islamic militants.[9]

Deployment of Armenian Troops

Armenia has decided to take part in the efforts of the US-led Coalition by sending 46 troops including 30 truck drivers, 10 bomb detonation experts, three doctors and three officers. They served the under Polish command in the Shiite city of Karbala and the nearby town of al-Hila. The extent of Armenian participation is far less than the 850 troups sent by neighbouring Georgia or the 150 commited by Azerbaijan.

But the decision is more precarious as Armenians have an active comunity in Iraq, something that the Georgians and the Azerbaijanis don't. There has been valid concern that the decision of Armenia to send troops to support the U.S. War in Iraq may prompt attacks against Iraq's Armenian population.[10]

Religion

Iraqi Armenians follow the Armenian Apostolic Church (also known as Armenian Orthodox) and the Armenian Catholic Church.

St. Gregory the Illuminator Armenian Apostolic Church (at Younis al Sabaawi Square, Baghdad) is the main church for the Iraqi-Armenians. There is also the Saint Vartan Armenian Apostolic Church in Dohuk, northern Iraq.

The Armenian Catholic Archbishopric Church works in Baghdad.

So does the Armenian Evangelical Church of Baghdad (at Sahat al-Tahreer in Hay al-Wahda).

Some Armenian churches were also targets of bombing and some Armenians have died as a result of sectarian fighting in Iraq.

Armenians in Iraqi Kurdistan

There have always been pockets of Armenian populations in what is called Iraqi Kurdistan (northern Iraq). Their numbers have increased considerably with wave of new immigration coming from Baghdad and other Iraqi regions after the toppling of Saddam Hussein. Armenians attribute their leaving towards the North are safety concerns, with some Armenian institutions and churches having been targetted by bombings, and some Armenians subject of kidnapping and killings. The Armenians consider the Kurdish-dominated parts of Iraq much safer areas to live in.

The official authorities in Iraqi Kurdistan have welcomed the newcomer Armenians providing them temporary shelter or more permenant housing.


Armenians in Avzrog

Saint Vartan Armenian Apostolic Church in Avzrog, Dahuk Governorate, Iraq.

A small minority of Armenians live in Avzrog (أفزروك in Arabic,Avzarok in Kurdish), a village in the Iraqi province of Dohuk. The village of Avzrog is split into two areas: one populated by Armenians and the other by Assyrians. The name of the village comes from the Kurdish language; av - water and zrog - yellow.

It was built for the first time in 1932 when the Armenians of Zakho and its suburbs decided to establish the village and settle in it. The village was subject of destruction in 1975. The Armenian inhabitants of Avzrog don't speak Armenian. They use the Kurdish language. Despite this, Armenians in Avzrog maintain their Armenian social identity like folklore and names. Avzrog has a total population of about 300 people.

Armenians in Iraqi Culture

The two founding members of the Western-style pop group Unknown to No One, Art Haroutunian and Shant Garabedian, are of Armenian heritage. During the rule of Saddam Hussein the band could only have its music aired once they sang a song celebrating the dictator's birthday. Unknown to No One has been given a large amount of publicity in the post-Saddam era.[11]

See Also

Gallery

  • Armenian children in Baghdad, 1918.
    Armenian children in Baghdad, 1918.

References

  1. ^ Radio Free Europe Article
  2. ^ There are 20,000 Armenians living in Iraq according to Armeniandiaspora.com
  3. ^ Radio Free Europe
  4. ^ BBC NEWS Middle East | Crushing Iraq's human mosaic
  5. ^ Armenian News - PanARMENIAN.Net Armenian News Agency - 28 Armenians died during 4 years in Iraq
  6. ^ Fisk, Robert. The Great War for Civilisation: The Conquest of the Middle East. London: Alfred A. Knopf, 2006. pp. 685-686
  7. ^ 2 Killed in Shooting Mourned Far Beyond Iraq - New York Times
  8. ^ Security firms under attack after women are shot dead - Times Online
  9. ^ USAToday.com Article
  10. ^ Eurasia.net Article
  11. ^ Scholastic News Article
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