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Christian Communities a Homogenization Process
Ottoman Destruction of Three Christian Communities a Homogenization Process
GMT 6-3-2012 2:28:55
Assyrian International News Agency
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(AINA) -- AINA interviews Ara Sarafian, the founder of the Gomidas
Institute (London), an organization promoting and disseminating research
and scholarship on modern Armenian studies. In 2000 Sarafian edited and
published The Treatment of Armenians in the Ottoman Empire,
1915-1916(known as the Blue Book), an extensive collection of
primary-source
documents concerning the Armenian, Assyrian and Greek genocide, compiled
originally by James Bryce and Arnold Toynbee and presented to Viscount Grey
of Fallodon in 1916.
Please tell us about your personal and academic background.
All of my grandparents came from different parts of what is now modern
Turkey. So I have a personal involvement in the Turkish-Armenian issue. I
am also an archival historian specializing in late Ottoman and modern
Armenian history. I often go to Turkey to work in archives and visit
various places of interest. Only recently I went to Ayash, outside Ankara,
which was one of the locations where Armenian intellectuals from the
capital were held prior to their execution. Finally, I am the director of
the Gomidas Institute (London), an independent academic organization
dedicated to modern Armenian Studies (www.gomidas.org).
Do you consider the 1915 genocide of the Assyrians, Armenians and Greeks
to be one genocide?
Yes I do, in the sense that the Armenian Genocide was part of a process of
"homogenizing" a modern Turkish state. In the case of Armenians, Assyrians
and Greeks, this was largely achieved through mass murder, but also forced
assimilation of the remnants. The destruction of these three Christian
communities was one aspect of the "homogenizing" process, which also
included the murder and assimilation of Muslim groups as well--such as
Kurds, Arabs, Circassians and Pomaks. However, in the case of Muslim
groups, there were less murders and more forced assimilation, as the
history of the Turkish Republic shows.
As you are aware, scholars focusing on the Assyrian Genocide are a few.
Why do Genocide scholars broadly speak so little about the fate of
co-victims of the Ottoman Empire genocide, as opposed to that of the
Armenians? How can low-levels of interest in the Assyrian genocide amongst
scholars be explained?
There are many reasons. 1. The destruction of Assyrians took place in more
isolated parts of the Ottoman Empire, most notably in Hakkirari-Diyarbekir;
2. Elsewhere, Assyrians were often an invisible Christian minority and seen
as "Armenians" by outsiders--such as in the Harput region. They were
counted as Armenian victims; 3. Many Armenian historians have not bothered
to find out more about Assyrians, or they have not wanted to dilute their
"Armenian narrative" by dwelling on the murder of Assyrians as a separate
category; 4. Assyrians and their sympathisers have not been able to
represent the Assyrian experience better. This need not be the case today,
and it is not. There are more publications on Assyrians and a better
understanding of their fate as a distinct ethnicity.
Does the Blue Book compiled by Viscount Bryce and Arnold Toynbee remain
the most authoritative reference for primary-source documentation of the
genocide, or is new research revealing hitherto unknown information and
perspectives?
The Blue Book was a catalyst in informing the world about the Armenian
Genocide. I believe that Bryce and Toynbee considered calling it "The
Treatment of Armenians and Assyrians in the Ottoman Empire, 1915-16." I
believe they did not do so because information about Assyrians was
weaker--they simply did not have the authoritative information they needed
at hand. One can see this in the Toynbee Papers at the UK National
Archives. For example, the Americans in Diyarbekir were expelled before the
killings began, so that a crucial part of the potential evidence was
missing. That was not the case for Trebizond, Harput, Aleppo, or Damascus
where there were US Consuls, missionaries and others. However, Assyrians
were mentioned in the book, but not in the title of the book.
While the Blue Book was compiled under difficult circumstances and made its
essential point, we now have a great deal of information, primary sources,
that were not available to the authors of the Blue Book. The history of the
Assyrian Genocide should be based on this broader range of records, not
only such sources as those in German and Austrian archives, but also the
testimonies of Assyrians themselves. There is a lot of potential to make
progress, if there is the right organization to promote it.
Asked in 2005 whether Armenia should become the first state to acknowledge
the Assyrian genocide, respected scholar Professor Vakhan Dadrian
commented, '=85 I can't give you an answer, because we do not know much about
your experience.' Referring to the latter comment, Professor Hannibal
Travis has suggested that 'there is a movement within genocide studies to
construct an Armenian Genocide that affected Armenians only' and that this
genocide is 'discontinuous from the experiences of victims of
anti-Christian massacres in historic Assyrian [sic], Pontic Greece, and
Thrace.' Would you agree with Professor Dadrian's suggestion that little is
known about the Assyrian genocide? How would you, in turn, respond to
Professor Travis' analysis?
Professor Travis does have a valid point, and we know a great deal more
about the Assyrian experience today. I suggest that we focus on making the
Assyrian issue better understood today. Professor David Gaunt has a very
good book on the Assyrian experience, and I hope more scholars will follow
it up. I am always happy to work with Assyrian scholars, and indeed, I do
so. But Assyrians should create the means to bring such work to
fruition--that means funding for excellent research, publications,
dissemination of information, and not least, the creation of a new
generation of academics who can continue with such work.
In March 2012, the Armenian Parliament rejected a proposal to consider a
bill recognizing the Assyrian and Greek genocides. Assyrians worldwide have
asked; 'if Armenia cannot understand the need for recognition, then who
can?' Should Armenia have recognized the Assyrian genocide and would you
urge the Republic to reassess is previous decision?
Armenia should be the first country to express solidarity with Assyrians
and recognize the Assyrian Genocide--both at the state and non-governmental
level. I am sure, with a little work, it would be possible to win over
people in Armenia to take a stand on the Assyrian issue.
How best can the three main victim groups cooperate for a united approach
towards genocide recognition and justice? How necessary is a united
approach?
Adopting common projects (i.e. supporting common research and
publications), maintaining academic standards, making such knowledge
available at a popular level. I should also add that many Turks, Kurds and
other Muslims recognize the genocides that were committed in the Ottoman
Empire and modern Turkey, and they identify with the victims of these
genocides. Of course, this is a welcome development because it holds the
prospect of a real resolution based on principles of shared human and
ethical values. Recently at the two main commemorations of the "Armenian
Genocide" in Istanbul, Turkish sympathizers did not leave out Assyrians as
one of the main groups who were destroyed in 1915. So, once more, there is
a foundation to work on--but Assyrians need to work together and project
their case in a sensible manner. Having said all this, I have to say that
there is progress, and I appreciate the work your Seyfo
Center[Assyrian Genocide Research Center]
has done over the years. I hope you are
getting the support you need to carry on and expand your work.
What is the extent of your work with Assyrians and Assyrian genocide
scholars and activists?
I have good relations with Assyrian scholars, and this summer we have two
advanced scholars working on Assyrian issues at the Gomidas Institute in
London.
By Joseph Haweil
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Copyright (C) 2012, Assyrian International News Agency. All Rights
Reserved. Terms of Use.
Ottoman Destruction of Three Christian Communities a Homogenization Process
GMT 6-3-2012 2:28:55
Assyrian International News Agency
To unsubscribe or set email news digest options, visit
http://www.aina.org/mailinglist.html
(AINA) -- AINA interviews Ara Sarafian, the founder of the Gomidas
Institute (London), an organization promoting and disseminating research
and scholarship on modern Armenian studies. In 2000 Sarafian edited and
published The Treatment of Armenians in the Ottoman Empire,
1915-1916(known as the Blue Book), an extensive collection of
primary-source
documents concerning the Armenian, Assyrian and Greek genocide, compiled
originally by James Bryce and Arnold Toynbee and presented to Viscount Grey
of Fallodon in 1916.
Please tell us about your personal and academic background.
All of my grandparents came from different parts of what is now modern
Turkey. So I have a personal involvement in the Turkish-Armenian issue. I
am also an archival historian specializing in late Ottoman and modern
Armenian history. I often go to Turkey to work in archives and visit
various places of interest. Only recently I went to Ayash, outside Ankara,
which was one of the locations where Armenian intellectuals from the
capital were held prior to their execution. Finally, I am the director of
the Gomidas Institute (London), an independent academic organization
dedicated to modern Armenian Studies (www.gomidas.org).
Do you consider the 1915 genocide of the Assyrians, Armenians and Greeks
to be one genocide?
Yes I do, in the sense that the Armenian Genocide was part of a process of
"homogenizing" a modern Turkish state. In the case of Armenians, Assyrians
and Greeks, this was largely achieved through mass murder, but also forced
assimilation of the remnants. The destruction of these three Christian
communities was one aspect of the "homogenizing" process, which also
included the murder and assimilation of Muslim groups as well--such as
Kurds, Arabs, Circassians and Pomaks. However, in the case of Muslim
groups, there were less murders and more forced assimilation, as the
history of the Turkish Republic shows.
As you are aware, scholars focusing on the Assyrian Genocide are a few.
Why do Genocide scholars broadly speak so little about the fate of
co-victims of the Ottoman Empire genocide, as opposed to that of the
Armenians? How can low-levels of interest in the Assyrian genocide amongst
scholars be explained?
There are many reasons. 1. The destruction of Assyrians took place in more
isolated parts of the Ottoman Empire, most notably in Hakkirari-Diyarbekir;
2. Elsewhere, Assyrians were often an invisible Christian minority and seen
as "Armenians" by outsiders--such as in the Harput region. They were
counted as Armenian victims; 3. Many Armenian historians have not bothered
to find out more about Assyrians, or they have not wanted to dilute their
"Armenian narrative" by dwelling on the murder of Assyrians as a separate
category; 4. Assyrians and their sympathisers have not been able to
represent the Assyrian experience better. This need not be the case today,
and it is not. There are more publications on Assyrians and a better
understanding of their fate as a distinct ethnicity.
Does the Blue Book compiled by Viscount Bryce and Arnold Toynbee remain
the most authoritative reference for primary-source documentation of the
genocide, or is new research revealing hitherto unknown information and
perspectives?
The Blue Book was a catalyst in informing the world about the Armenian
Genocide. I believe that Bryce and Toynbee considered calling it "The
Treatment of Armenians and Assyrians in the Ottoman Empire, 1915-16." I
believe they did not do so because information about Assyrians was
weaker--they simply did not have the authoritative information they needed
at hand. One can see this in the Toynbee Papers at the UK National
Archives. For example, the Americans in Diyarbekir were expelled before the
killings began, so that a crucial part of the potential evidence was
missing. That was not the case for Trebizond, Harput, Aleppo, or Damascus
where there were US Consuls, missionaries and others. However, Assyrians
were mentioned in the book, but not in the title of the book.
While the Blue Book was compiled under difficult circumstances and made its
essential point, we now have a great deal of information, primary sources,
that were not available to the authors of the Blue Book. The history of the
Assyrian Genocide should be based on this broader range of records, not
only such sources as those in German and Austrian archives, but also the
testimonies of Assyrians themselves. There is a lot of potential to make
progress, if there is the right organization to promote it.
Asked in 2005 whether Armenia should become the first state to acknowledge
the Assyrian genocide, respected scholar Professor Vakhan Dadrian
commented, '=85 I can't give you an answer, because we do not know much about
your experience.' Referring to the latter comment, Professor Hannibal
Travis has suggested that 'there is a movement within genocide studies to
construct an Armenian Genocide that affected Armenians only' and that this
genocide is 'discontinuous from the experiences of victims of
anti-Christian massacres in historic Assyrian [sic], Pontic Greece, and
Thrace.' Would you agree with Professor Dadrian's suggestion that little is
known about the Assyrian genocide? How would you, in turn, respond to
Professor Travis' analysis?
Professor Travis does have a valid point, and we know a great deal more
about the Assyrian experience today. I suggest that we focus on making the
Assyrian issue better understood today. Professor David Gaunt has a very
good book on the Assyrian experience, and I hope more scholars will follow
it up. I am always happy to work with Assyrian scholars, and indeed, I do
so. But Assyrians should create the means to bring such work to
fruition--that means funding for excellent research, publications,
dissemination of information, and not least, the creation of a new
generation of academics who can continue with such work.
In March 2012, the Armenian Parliament rejected a proposal to consider a
bill recognizing the Assyrian and Greek genocides. Assyrians worldwide have
asked; 'if Armenia cannot understand the need for recognition, then who
can?' Should Armenia have recognized the Assyrian genocide and would you
urge the Republic to reassess is previous decision?
Armenia should be the first country to express solidarity with Assyrians
and recognize the Assyrian Genocide--both at the state and non-governmental
level. I am sure, with a little work, it would be possible to win over
people in Armenia to take a stand on the Assyrian issue.
How best can the three main victim groups cooperate for a united approach
towards genocide recognition and justice? How necessary is a united
approach?
Adopting common projects (i.e. supporting common research and
publications), maintaining academic standards, making such knowledge
available at a popular level. I should also add that many Turks, Kurds and
other Muslims recognize the genocides that were committed in the Ottoman
Empire and modern Turkey, and they identify with the victims of these
genocides. Of course, this is a welcome development because it holds the
prospect of a real resolution based on principles of shared human and
ethical values. Recently at the two main commemorations of the "Armenian
Genocide" in Istanbul, Turkish sympathizers did not leave out Assyrians as
one of the main groups who were destroyed in 1915. So, once more, there is
a foundation to work on--but Assyrians need to work together and project
their case in a sensible manner. Having said all this, I have to say that
there is progress, and I appreciate the work your Seyfo
Center[Assyrian Genocide Research Center]
has done over the years. I hope you are
getting the support you need to carry on and expand your work.
What is the extent of your work with Assyrians and Assyrian genocide
scholars and activists?
I have good relations with Assyrian scholars, and this summer we have two
advanced scholars working on Assyrian issues at the Gomidas Institute in
London.
By Joseph Haweil
This item is available as: html|
Copyright (C) 2012, Assyrian International News Agency. All Rights
Reserved. Terms of Use.