pshena l-koolokhon !!

i am an assyrian woman, specifically chaldean, who grow up most of my life in a suburb in sydney that has a prospering assyrian/chaldean community.

i went to chaldean churches all of my childhood and i would be able to say prayers like our Father (baban dy-li bi-shmayya) which i see is quite different from the assyrian prayers i come across online or when i discuss with other assyrians the memorisation of these prayers. nowadays i have been going to church less because of life circumstances and the fact i feel like i do not fit in much, i have moments where i feel like a not true assyrian/chaldean because i can only recite one or two prayers completely.

while growing up i definitely had to assimilate to the english language, and my parents often did not speak solely assyrian or our dialect (tel keppe/batnaya) and often mixed arabic phrases because of how they had to be raised back in iraq and with their schooling. i’m embarrassed to say that my sureth is very weak because there is arabic intertwined;

i can only recall numbers and colors in arabic or other common gate words like aa3di, sometimes even food or objects like halib (milk), l4hm (meat) and 9adiq (friend); and i am sometimes unable to tell which words or phrases are arabic or sureth.

i tried learning arabic to further be able to differentiate but it is a hard language. regardless of that i’ve come to the point where i’d rather fully converse in both sureth AND arabic for the sake of children that i will raise in the future, but my main language priority is definitely sureth.

are there any tips as to how i can navigate both of these languages and be able to speak sureth properly, specifically my dialect, or will i have to rewire the sureth i have been taught and learn arabic simultaneously?

brikhteh l-koolokhon !

Tis the season! What foods do you appreciate and anticipate the most?

First and foremost, I write this with the utmost respect for all perspectives. The intention is not to dismiss or invalidate anyone’s views but to offer a reflection on history and identity based on years of study and personal exploration.

Through studying Mesopotamian history, I initially shared the sentiment that Assyrians today are direct and singular heirs of the ancient empire. However, as I delved deeper, I encountered numerous fallacies in modern interpretations of the “Assyrians.”

At first, I was captivated by the greatness of ancient Assyria, which filled me with pride. This led me to question the Chaldean identity and to engage deeply with its history in my Metro Detroit Chaldean community.

It’s important to note that the relationship between Chaldeans and Assyrians is a subject of ongoing debate. Some Chaldeans see themselves as distinct, while others view their identity as a subset of Assyrian heritage. Personally, while I see myself as Chaldean in practice, I recognize that my DNA is predominantly Assyrian. This complexity has shaped my perspective.

Our Metro Detroit Chaldean community traces its roots back to Nineveh, where we were originally part of the broader Assyrian population. Our transformation into Chaldean Catholics during the 16th century was a religious distinction rather than an ethnic one. Over time, displacement, forced assimilation, and other factors allowed this identity to evolve into something distinct.

After the Simele Massacre of 1933, many Chaldeans further distanced themselves from nationalist Assyrian sentiments. This separation was driven by a desire for survival and safety, rather than a rejection of historical ties.

This event can be viewed from multiple perspectives:

•	Nationalists argue that separating from the Assyrian identity was cowardly, a betrayal of our nation and future.

•	Chaldeans argue that this decision ensured safety by removing a reason for oppressors to strike.

Much of these nationalistic sentiments, I believe, were heavily influenced by foreign powers during the 19th and 20th centuries.

Here’s a breakdown of the historical context:

1.	The West has been superior to all other regions during the last 500 years.

2.	The West became nationalistic in the 18th century, such as when colonized New England gained independence and became the USA (July 4, 1776).

3.	Nationalism was weaponized by the West and Russia against the Ottomans. This was done through enticing groups with promises of a nation. It happened to Arabs, Assyrians, and others. This ultimately resulted in allegiance between Ottoman minorities and Western Powers.

4.	We had become militias, subservient to the Western Powers.

5.	The First World War takes place, and for decades leading up to this point, our world was influenced severely. We had been pawns for decades, now ready to take on the Ottomans.

5.5. This saw a massive chunk of the population killed, mostly to genocide. Many Assyrians had chose to fight, others forced too, and some even giving up for peace (most, if not all, were killed). Nineveh had a much better position compared to the mountainous region of Hakarri, Urmia, or Azerbaijan (See my reply for a further explanation).

6.	At this point, the fight had seen many casualties, many civilian. We had, alongside other oppressed groups like Arabs, toppled the Ottoman Empire beside the Western Superiors.

7.	The West’s promise to return Constantinople to the Greeks was broken, as were their promises to Assyrians and Kurds.

8.	Many Assyrians felt betrayed and lied to. These sentiments were common in other subservient minorities as well. They had not forgotten what they were promised and made much noise in the following years.

9.	Chaldeans in Nineveh had figured that they should be subservient to this future, as they were their past. With the numbers and means, all the Suraye in the world could not make a dent in the “Preferred Borders” drawn out by the Western Superpowers.

10.	When the Assyrian effort had seen repercussion in an instance like Simele 1933, Chaldeans found security in becoming distant from the National Assyrian identity and sentiment.

Since then, unspoken understandings and common knowledge have faded, and the Chaldean identity has simplified in its diasporic form.

I myself had grown up knowing little more than that I was Chaldean (Middle Eastern, Iraqi) and Catholic (Eastern “Chaldean Rite”).

The Chaldeans have now focused on bolstering their churches and communities, which are primarily diasporic.

The language is being lost. I myself did not speak fluently from ages 5 to 18 (born 2002). I had to move to Metro Detroit, where I was born, to learn and use it thoroughly.

I learned to read and write Aramaic (modern Nineveh & Gushma ܓܘܫܡܐ) alongside speaking it. This pushed me to further my knowledge in Hebrew, Arabic, and other Semitic (mostly ancient) languages.

I genuinely believe that before history, culture, and blood, it is our language that has made us distinct. We have carried this ancient tongue.

Though it is ancient, be wary of its complexities. I firmly believe that it is the greatest language ever developed under the greatest age of human development.

It is one of our many blessings.

I will not only plan to raise my children with the tongue but highlight its importance to others so that this sentiment may be shared.

I express this sentiment because unlike a fight for autonomy, I have full control. The diplomatic effort has seemed hopeless for many of us.

In my eyes, it was baked into us. We demand a Nation state, justified through an ancient cosmopolitan empire (absorbing Akkadians, Amorites, Arameans, and more).

We are not going to force it back, so we lobby for it to be given, appealing to those who had pawned us prior.

It is sad because we are threatened, but that does not mean we cannot make use of our means and persevere.

Let us continue to develop ourselves. Let us not get locked into a narrative.

There must be discourse and difference between us all, lest it is so clear we are silently in agreement.

For it to be that clear, it must be a perfect sentiment, without defect.

Surely only God could bear such qualities…

That leaves our sentiments always with fallacy.

This is my genuine perspective.

I appreciate engagements, whether I am criticized or supported.

Through learning history, I have become very considerate of the past.

Through the Lord Jesus Christ, I have become considerate of my blessings.

ܒܫܡ ܐܒܐ ܘܒܪܐ ܘܪܘܚ ܩܘܕܫܐ ܚܕ ܐܠܗܐ ܐܡܝܢ.

ܒܪܟ ܐܠܗܐ ܓܘܟܘܢ ♱ܞ

Hello! I got this message in my Strawpage and had no luck with online translators. Could anyone please tell me what it says? Thank you so much!

Comment below to show your support for our ethnicity and heritage.

What makes you honoured to be one?

Or is there a similar saying in Assyrian?

Hello. I am reaching out because I wanted to have more boy name options! I want a name that is Assyrian and easy to say in English but not Sargon and Ashour since I have a bunch of them in my family :) hope you can help! Thank you!

Good morning all. I am a special education teacher in Chicago and I recently added an Assyrian student to my class. She does not speak very much English as of yet, but she does say a few phrases that I’d appreciate help understanding:

Booshala Hanfi

Wishilah

Eepie Eepie

I apologize for my horrible spelling but I am guessing the words phonetically.

I get the impression that this is from a nursery rhyme or they are terms of endearment.

Could you all please assist? I think this would be a great opportunity to include her and make a connection.

Thank you!

Whats the difference?

Someone in this sub seemed to suggest that Jewish people in Nazi Germany were parasites and deserved to be exterminated.

If a fellow Assyrian shared this sentiment, would you confront them about their beliefs? What would you say to them?

I’m interested in how to say this phrase phonetically in Assyrian as well as similar Assyrian phrases that have the same meaning. Thank you!

This passage in Saggs book highlights that Xenophon’s quick departure from māt-Aššur (aka Assyria) wasn’t due to a lack of interest in the region’s history or culture. Rather, he was part of a Greek mercenary force stranded after their employer, Cyrus the Younger, was killed in his attempt to seize the Persian throne from his brother Artaxerxes II. With no support, leadership, or clear plan, Xenophon and his troops had to focus on survival and escape from hostile territory, prioritizing safety over exploration.

The text also suggests that if Xenophon had explored Aššūrāyu (Assyrian) cities like Nineveh and Kalḫu (aka Calah) more thoroughly, he would have observed traces of ongoing Aššūrāyu culture and the legacy of the empire. The name “Assyria” and terms derived from it persisted, as did physical evidence of maintenance and occupation at ancient sites, such as temples and palaces. This continuity shows that, even after the empire’s fall, the area was neither abandoned nor forgotten, and Aššūrāyu identity and culture continued in various forms.

Scientific evidence supports the idea of “post-imperial” continuity. Archaeology has shown that people resettled in and around these ancient cities, indicating the persistence of Aššūrāyu culture. This goes against the idea of a “collapsed” civilization and instead suggests a gradual transformation. The “fall” of the Aššūrāyu Empire marked a shift in political power but not an end to its influence, with Aššūrāyu cultural and architectural elements lasting for centuries, even into the Hellenistic and Roman periods.

In conclusion, Xenophon’s swift exit from māt-Aššur (aka Assyria) was driven by the urgent need to protect his troops after being abandoned in a foreign land. Had he been able to stay, he might have documented more about the enduring Aššūrāyu culture, which persisted despite the empire’s fall. This enduring legacy challenges the notion of a definitive “end” to Aššūrāyu civilization, as it continued to shape the region long after its Royal imperial peak.

The ancient Assyrian Empire was a melting pot of various cultures and peoples. In our current discussions about Assyrian identity, are we missing the complexity of our history? While simplifying our identity might help unify us, could it also lead us away from our true mission and objectives? By focusing solely on a unified identity, are we overlooking the rich diversity and potentially basing our actions on a simplified version of our past? Let’s reflect on how our human identity, with its benefits and inherent challenges, shapes our interactions and perceptions. Our history shows us the strength in diversity and the importance of understanding our complex roots. By recognizing our shared humanity, perhaps we can find common ground and reduce the animosity that divides us.

Moreover, beyond our individual identities, we are all part of the human family, children of God. This perspective transcends cultural and ethnic boundaries, reminding us to view every person as a brother or sister. Whether it’s a Nigerian Catholic, a Chechen Muslim, or anyone else, we are all connected by our shared humanity. This connection calls us to act with love and respect, knowing we are accountable for how we treat one another. Let’s embrace this sense of universal brotherhood and work towards a future where we are united by our common values and respect for one another. What are your thoughts on this?

ܒܪܟ ܐܠܗܐ ܓܘܘܟ/ܓܘܟܝ!

This is mostly for Assyrians/arab Christians:

Hi. I’m a Moroccan Muslim girl who fell in love with an Assyrian guy (orthodox Christian). We live in Germany, I’m born and raised here, he came with his family from Syria 10 years ago.

My whole life I’ve never considered marrying outside my religion, I’ve never even gone on dates with anyone not Muslim. I’m also the most picky girl in the world, I’ve never been in love or had a relationship before, even though I’ve had a lot of opportunities (I’m 28). But when I met this guy, my heart just knew, instantly. The love I felt for him from the first moment, I can’t describe it. I met him in the line of a crowded restaurant and we spent the whole evening talking, he left his friends and I left mine. We went on our first date the next day, and the day after that he came to my city 4 hours away. (We met in his city when I was visiting my friend).

We both felt the same and after seeing each other only a couple of times he told his parents. They were not happy obviously. They are not like a lot of Assyrians in the sense that they don’t like Muslims, he has only Muslim friends etc. But he and his family are very very religious. And in the end, after months of trying, he chose his family. I also think that he has a Assyrian girlfriend now, I heard that his family found a girl from Syria for him but I’m not sure.

I understand him in a way but I’m also very sad. And in my heart I still feel like he is the one, and I still feel him close to me even though he is four hours away and I haven’t seen him in almost a year. We had the most amazing connection and it’s the first time in my life I feel like this. Also we were the same in everything except for religion and we both speak Arabic (i speak normal Arabic fluently). We were also on the same page about values and religiousness, we believe in the same stuff.

So the thing I’m wondering is, is it possible that the love was real, that it was true love, that I was the one for him, but that religion and family was more important? I know boys are more rational than us girls sometimes, but I can’t help but wonder how he could leave me if the love he had for me was real. And also if it was, will he realize it and come back? I’m really hoping that there are Assyrians or Arab christians on this platform who can answer some of my questions!

Also please don’t come for me cuz I’m already suffering haha so please be nice 🥹

Shlama! Hello friends!

I hope you're all doing well, wherever you are in the world.

I specifically made this account to make this request:

I have recently become in a project known as the Assyrian Digital Library-- it is a massive effort by a deacon, with several partners worldwide, and support from the Harvard library and Eden Naby.

The project is to not only digitize everything that is is written in the Assyrian language but also make it searchable.

I am here looking for Assyrians who can volunteer and help us get this project going.

We're looking for:

• Programmers who can read and write Assyrian, and can help make the documents being scanned Google-able,
• A website designer, and
• Someone who can help create a logo.

Any help or guidance is appreciated!

I'm so excited about this project because it is taking our beautiful language into the modern age, and by digitizing all these texts, we can help keep the language alive.

Appreciate any input you all have!

Hi, I’m a singer who is studying the language conversationally. My mother was adopted by Assyrians, and since my grandparents died when I was young, I thought learning the language would be a good way to try and connect with that side of my family.

A local performing arts company is doing a concert, and since I’m learning the language, they’ve asked me to find a song in Assyrian to sing. The biggest problem is that I need sheet music I can give to a pianist, and I’m finding almost no options. Does anyone know where I can find some good sheet music? (at a reasonable price)

Do Assyrians consider her one of their own? Aren’t Chaldeans and Assyrians the same but separated by religion?

Shlama. I am doing research for an upcoming project and am interested in the Assyrian pantheon and Mesopotamian mythology. I've found lots of books on the subject matter, however, I want to stay away from problematic authors. For example, authors who question the continued existence of our people, etc.

Any names I should stay away from? Any names I should look into? I want to fully vet my sources as best as I can.

Baseema!

Hi All,

Wondering what the English names are for the two card games "kon-kan" and "mas-tar". I've found a game call Conquain but not sure if that's the one we play. It's been like 20+ years since I've played either.

Thanks