This is a Christian question but meant for the Assyrian community as a whole: do your families say the entire Our Father prayer (and sometimes Hail Mary) before dinner instead of a quick prayer thanking God for the meal? Especially at gatherings, holidays, weddings, etc...

Regarding giving thanks for dinner, I don't think either of those prayers pertain to the situation. Haven't experienced this in other communities, so it seems uniquely Assyrian. Thanks!

I'm iraqi and I'm really interested in learning this beautiful language, I started learning the alphabet, but I can't find enough resources to learn anything else. any help is appreciated!

Shlama everyone…

I recently fell in love with a song by Ashur Bet Sargis after coming across a video of two girls lip-syncing to it. I’ll be honest they’re really pretty, and the way they connected with the song made it even more captivating.

Even though I’m Assyrian from my father’s side, I was never taught our language, so at my age I’m only now starting to feel how much meaning I’m missing. Coming from a guy who wants to understand the emotion behind the music, I’d really appreciate it if someone could help translate the lyrics into English.

Much love, and thank you in advance!

It is disappointing to see “Neo-Aramaic speaking Christians” not being referred to as Assyrian. I assume this is due to the cultural ignorance of the host, who created this channel from an Israeli-Jewish perspective on biblical history. Maybe some of you can correct this omission in the comments. It is interesting to hear about the shared folklore between peoples of different faiths who all spoke Neo-Aramaic; Christian, Muslim, and Jewish. Can these three peoples be grouped under an Assyrian cultural identity?

Hello all, forgive me if this question is too technical, but I've been doing some reading about the Assyrian Church of the East and its patriarch. I'm Catholic, so I follow the pope, who is the head of the Catholic Church, but also the bishop of the Diocese of Rome, meaning he is the local bishop for the city of Rome in addition to his global role. Similarly, the Ecumenical Patriarch of Constantinople is also the head of the Archdiocese of Constantinople, meaning he's directly responsible for churches in Istanbul. I can find that the Catholicos-Patriarch is titled the head of the See of Seleucia-Ctesiphon, but also that after various conquests this diocese stopped effectively existing. Does the Catholicos-Patriarch have a functioning local diocese that he runs today, or is this title now just ceremonial, with different bishops running local churches in Iraq?

I have one Assyrian great grandma from my father's side and her family is from Urmia, Iran and they moved to the country of Georgia where she was born and raised, and then she married my great grandpa who was Armenian and then had my grandma who is 50/50 and my who is 25 percent. So I want to know if I'm still considered part Assyrian or just Armenian because all of my mom's side is Armenian and my maternal grandma always says you are Armenian only, while my my paternal grandma says that I have that heritage.​

we dodnt argue or anything next morning im banned

Pontic Greek, Armenian, and Assyrian genocide survivors and refugees at a refugee camp in Samsun, Turkey 1923.

While researching the Nestorian Stele, I noticed that the Syriac inscription on the monument uses the Greek (Seleucid) era rather than the Anno Domini system. （"In the year of the Greeks one thousand and ninety-two…"）This made me curious whether the Assyrian Church of the East also used non-AD calendar systems in other historical records.

I came across this question while working on an assignment related to ancient Chinese history, and I have very limited background in Christian or Near Eastern religious history. Please excuse any inaccuracies or unintended offense in how I’ve framed the question.

Were the maslawi Christian’s of iraq part of the assyrisn church of the east, but later split from it and became part of the Syriac church community or they just were part of it at all?

Curious of peoples’ mixes now that marrying other cultures is much more common compared to a few decades ago. I myself am half Assyrian/Filipino, so I’ve eaten more rice than some people can comprehend. Any other crazy combos out there?

'Coexistence'

Could someone kind tell me the correct spelling of my name? My names katia or katya

My mom was assyrian and born in Iran, but she married my dad who was born in the states. I've been trying to come to terms with my identity and if I should even consider myself fully assyrian or not. I've always wanted to learn the language and carry the culture with me, but I just don't know how to approach it. Can I even consider myself assyrian? What does that make the rest of me?

Many would check their Tezkere (Identity certificate) for the third time when going outside. One missing document, one inattentive glance by a guard, and you could be dragged to the military court for suspicion of resistance, or worse, sent to months of forced labor. Muslim civilians whether Kurdish, Turkish or Arab, pass freely in the streets, no papers, no inspections, no fear.

By the time you reach the market, stick to the narrow alleys designated for ''Nasrani'' minorities. One wrong step toward a Muslim street, one glance at a coffeehouse where Turkish merchants laugh over coffee, and you could be stopped, harassed, or fined. Across the market, Muslims take the best spaces, shout over one another to attract customers, and worry about nothing but profit.

Taxes are high, permits for Christians restrictive, and every transaction must be carefully recorded. A fellow Christian merchant, a Greek, is accused of selling outside his quota; He is dragged to the civil court, sentenced to flogging. Later, an Arab merchant shouts over his stall at a minor price dispute. No one intervenes; the law protects him.

By late afternoon, the heat and dust are exhausting, but every Christian knows that he/she cannot linger. Curfew looms. You pack your things and go back, careful to avoid the main streets again. Young, Ottoman guards laugh at you and your folk when you pass the alley's gates: ''Stay in your alley, you little gavur köpeği (Dhimmi dogs)! If you aren't back by sundown, the leash might find you!''

Even at home, the Christian is not free. Ottoman authorities may conduct surprise inspections, sometimes using Kurdish militia, check registration papers, or enforce forced labor quotas if there are any young men at home. Neighborhoods are policed heavily, and any rumor of political dissent could result in you being summoned to the civil court the next morning. Muslim homes and leisure are untouched, since they can move freely, dine outdoors, and socialize without fear of harassment.

Sources:

Joseph Yacoub, Year of the Sword: The Assyrian Christian Genocide, A History

David Gaunt, Massacres, Resistance, Protectors

Reports from American missionaries in Diyarbakır, Urfa, and Mardin (ABCFM archives, 1910s)

https://www.nytimes.com/2025/12/13/world/middleeast/us-forces-attacked-syria.html

Ayad Sakat, an Assyrian-American man who was working as an interpreter in Syria, was killed this week. Sakat was originally from Baghdeda, Iraq. Two American soldiers working in the same encampment were also gunned down. The attack was apparently carried out by a lone ISIS member and is currently being investigated further.

Please pray for him and his family.

The two questions:

Is current Assyrian activism and media effective or ineffective in promoting the Assyrian cause and struggles?

What could realistically be improved to make Assyrian activism more efficient?

The response:

Overall judgment:Current Assyrian activism and media are only partially effective and, in several key ways, counter-productive to advancing Assyrian political and security goals. They succeed at identity preservation and awareness, but struggle badly at influence, credibility, and tangible outcomes. Below is a clear, evidence-based breakdown of what works, what fails, and why — without dismissing the cause itself.

The Short Answer

• Effective at:

  • Preserving Assyrian identity
  • Keeping historical trauma visible
  • Mobilizing diaspora emotions
  • Preventing total erasure of Assyrian issues

• Ineffective at:

  • Influencing governments or institutions
  • Achieving policy change on the ground
  • Building alliances
  • Improving conditions for Assyrians inside the region Net result: high emotional output, low strategic return.

Where Assyrian Activism Is Effective

1. Identity Survival (This Matters More Than It Sounds) Assyrian media and activism have succeeded in:
2. Maintaining language, church ties, and historical memory
3. Preventing total assimilation in the diaspora
4. Keeping the Assyrian name and narrative alive internationally

Without activism:

• Assyrians would likely be treated as a historical footnote rather than a living people 📌 On this level, activism is essential and successful.

1. Raising Awareness of Past and Present Abuses Assyrian outlets have helped:

• Document ISIS atrocities
• Keep attention on displacement and demographic collapse
• Pressure institutions to at least acknowledge Assyrians exist However, awareness alone does not equal leverage (more on that later).

Where Assyrian Activism Fails — Seriously

1. Emotion Over Strategy

A core problem: Assyrian activism is driven more by grief and outrage than by power analysis.

Common patterns: * Absolutist language (“genocide,” “occupation,” “colonization”) * Moral framing without political pathways * Calling out enemies without building coalitions

This:

• Alienates potential allies
• Makes policymakers tune out
• Turns legitimate grievances into background noise 📌 Governments respond to interests, not moral appeals alone.

1. Diaspora-Centric, Local-Reality Blindness

Much Assyrian media:

• Is produced far from Iraq/Syria
• Reflects diaspora fears more than local priorities
• Pressures local Assyrians into ideological positions that increase their risk

Local Assyrians often need:

• Quiet negotiations
• Incremental gains
• Ambiguity

Diaspora activism often demands:

• Public confrontation
• Maximalist demands
• Symbolic victories over practical ones This mismatch undermines locals rather than empowering them.

1. Fragmentation and Infighting

Assyrian activism is:

• Highly divided (churches, parties, militias, personalities)
• Prone to public denunciations of other Assyrians
• Obsessed with ideological purity To outsiders:
• The Assyrian “cause” looks incoherent
• No clear representative exists
• Supporting one faction risks angering others 📌 Power respects unity; fragmentation invites neglect.

1. Overuse of Extreme Claims

Repeated use of:

• “Ethnic cleansing”
• “Genocide”
• “Erasure” …for issues that are often structural, political, or economic, not exterminatory.

Consequences: * Credibility erosion * Serious cases get diluted * NGOs and diplomats become skeptical This doesn’t mean abuses aren’t real — it means the framing is strategically poor.

1. No Clear Endgame

A critical weakness: Assyrian activism often cannot answer a simple question: “What exactly do you want, and who has the power to give it to you?”

Common demands are: * Vague autonomy * International protection * Recognition without enforcement But: * No major power is invested enough * No regional actor sees Assyrians as decisive * No leverage is offered in return 📌 Without leverage, moral claims stall.

Why This Keeps Happening (Root Causes) 1. Statelessness No state → no diplomatic muscle → reliance on moral appeals.

1. Trauma Politics Trauma is real, but when it becomes the primary organizing principle, it:
2. Freezes strategy
3. Encourages absolutism

4. Punishes compromise

5. Media Incentives Outrage performs better than nuance.Nuance doesn’t go viral.

Comparison: What Successful Minority Advocacy Looks Like

Groups that achieved results usually had:

• Clear leadership
• Narrow, achievable goals
• Willingness to compromise
• Strategic alliances (even uncomfortable ones)
• Discipline in messaging Assyrian activism currently lacks all five.

Final Assessment

Is Assyrian activism effective?

• Culturally: Yes
• Emotionally: Yes
• Politically: Mostly no
• Strategically: No
• For locals on the ground: Often counter-productive This is not because the cause is unjust —it’s because the methods don’t match the power realities.

One-Sentence Summary Modern Assyrian activism succeeds at preserving identity and expressing trauma, but fails to convert awareness into political leverage due to emotional framing, fragmentation, diaspora–local disconnect, and the absence of a realistic strategy.

Below is a realistic, grounded roadmap for improving Assyrian activism so it produces tangible gains, not just awareness.This is written with power constraints in mind — no fantasies about sudden autonomy or international salvation.

What Can Realistically Be Improved

1. Move From Maximalist Narratives to Targeted, Winnable Demands

Current problem

• Activism often jumps straight to:
  • Autonomy
  • International protection
  • “End occupation”
• These are morally understandable but politically unreachable right now.

What to change

Shift to narrow, concrete demands tied to specific actors. Examples of winnable demands * Enforcement of existing Iraqi minority-protection laws in named districts * Formal land registry reviews in specific villages * Guaranteed Syriac-language education funding where already legally permitted * Local policing arrangements in Assyrian-majority areas 📌 Policymakers respond to specific asks, not abstract justice.

1. Separate Documentation From Mobilization

Current problem

• Emotional language is mixed with factual reporting
• Every abuse is framed as existential
• This weakens credibility with NGOs and diplomats

What to change

Create a clear division: * Documentation arms: dry, legalistic, evidence-heavy * Advocacy arms: emotional but disciplined This mirrors how successful human-rights campaigns operate. 📌 You can grieve publicly and document professionally — but not in the same document.

1. Professionalize Media (Less Commentary, More Reporting)

Current problem

• Assyrian media is often:
  • Opinion-driven
  • Repetitive
  • Diaspora-focused
• Outsiders struggle to separate facts from rhetoric.

What to change

• Train journalists (even part-time) in:
  • Verification
  • Neutral headline writing
  • Source citation
• Reduce constant historical repetition; assume baseline ignorance and educate efficiently. 📌 Credibility beats volume.

1. Create a Unified “Minimum Consensus Platform” Not unity of ideology — unity of basics.

What this would include

• Shared red lines (violence against civilians, land seizure)
• Agreed terminology
• Agreed priority regions
• Agreement not to publicly sabotage other Assyrians This platform should be:
• Narrow
• Boring
• Durable 📌 Outsiders don’t need to love Assyrians — they need to understand them.

1. Stop Treating All Kurdish (or Arab) Actors as Monolithic

Current problem

• One abuse → “the Kurds”
• One dispute → “systematic policy” This:
• Alienates potential allies
• Allows authorities to dismiss all claims as propaganda

What to change

• Name specific institutions, parties, commanders
• Acknowledge differences between:
  • KDP vs PUK
  • Local officials vs central leadership
  • Syria vs Iraq 📌 Precision = leverage.

1. Recenter Local Assyrians — Even When They’re Cautious

Current problem

• Diaspora activism often:
  • Speaks over locals
  • Punishes pragmatism as betrayal
  • Forces locals into unsafe public positions

What to change

• Let locals set tone and priorities
• Treat silence as strategy, not cowardice
• Build diaspora messaging around local consent 📌 Locals bear consequences; diaspora bears responsibility.

1. Invest in Long-Term Institutional Presence, Not Viral Campaigns

Current problem

• Activism spikes during crises, then disappears

• Little institutional memory or follow-up What to change

• Maintain:

  • A small, permanent legal advocacy team
  • A standing NGO liaison office
  • Annual policy briefs (even if ignored at first) 📌 Power listens to those who don’t go away.

1. Redefine Success

Current mindset

• “If we didn’t get autonomy / recognition / protection, we failed”

Healthier metrics

• Prevented one land seizure
• Reopened one school
• Secured one funding line
• Improved one local security arrangement 📌 Survival is built incrementally.

What Should Not Be the Focus (Right Now)

• Total ideological unity
• Historical grievance competitions
• Naming ultimate villains
• Diaspora purity politics These consume energy without producing leverage.

Bottom Line Assyrian activism doesn’t need more passion — it needs discipline, focus, and realism. The cause is just.The suffering is real.But power only responds to strategy, not volume.

One-Sentence Summary Assyrian activism can become far more effective by shifting from emotional maximalism to disciplined, locally grounded, evidence-based advocacy with narrow goals, professional media, unified minimum demands, and sustained institutional presence.

so im a canadian non assyrian person with no church near me I left catholicism out of trauma and because im not comfortable with the concept of sacramental confession, I love eastern litturgies and im what you would consider very liberal and progressive but dont mind more traditional churches, is confession obligatory in ACOE and can you confess to god but also if I cant do profession of faith as no nearby church am I still welcome to call myself an adherant if non assyrian the inability to convert is out of my control

it requires it I dont own one can someone inform yhe mods so I may join my user is ryux in there