The Armenian Weekly April 2013 Magazine
Is it true? Are things really changing in Turkey, the land of
genocides, pogroms, repression, and a prolonged war for the past 30
years with its own Kurdish citizens? Is the war that has claimed more
than 40,000 lives—mostly Kurdish—in Turkish Kurdistan really coming to
an end? Is this nightmare, which has played out not only in the
mountains but also in cities and towns, almost over, allowing for a
normal life—a life that children and adults under 30 have never known?
These were the questions crucial not only for the Kurdish people’s
future in Turkey, but also for everyone who demanded real democracy, the
full observance of human rights, equality, justice—in short, a better
life to live. For us, the success of the Kurds’ struggle meant the
opening of the road that would lead us all to a more promising future.
But now, everything seems blurred and vague. It is as if we are
walking on a tightrope and, at any moment, we can fall into a bottomless
abyss. PKK leader Abdullah Öcalan’s recent statements during the
negotiations and, ultimately, his letter read out loud during the Newroz
celebrations were a disappointment for many.
During the civil war, Newroz meant the violent intervention of
security forces, sometimes with firearms, sometimes with tear gas and
water cannons, causing deaths and injuries. It was a time of military
raids in towns and rural villages, a time when villagers were arrested
en masse and taken away, when civilians were killed during military
operations. Kurdish human rights fighters, lawyers, and journalists were
kidnapped and found dead by the roadside, and sometimes not found at
all. During these years, more than 3,000 villages were evacuated and
burned down. More than 3 million Kurds had to leave their homes and
migrate to nearby towns and cities, totally helpless, jobless, unable to
earn a living. Forests were set on fire by the soldiers. The whole
landscape turned into a desert—a bare land with ghostly images of
destroyed villages, with the remains of houses blackened by fire.
Newroz, in those years, was invariably associated with brutality and
loss of human lives. It was during the Newroz celebrations of 1992 that
nearly 140 civilians were killed and hundreds of others injured
following then attack of the security forces on demonstrators, and the
subsequent operations—accompanied by bombings—carried out in the
province of Şırnak and its district Cizre. Those nightmarish
“celebrations” were followed by a large wave of Kurdish immigration to
nearby cities.
Hopes for peace
This year’s Newroz celebrations were held in dramatically different
circumstances. The so-called “Peace Process” had started; negotiations
with Öcalan, who had been isolated in prison for 14 years, were ongoing.
Deputies of the Peace and Democracy Party (BDP) visited him twice.
Letters between Öcalan and the PKK headquarters in Qandil, in Iraqi
Kurdistan, were exchanged.
The celebrations everywhere, both in a number of western provinces,
including Istanbul, and in the Kurdish provinces, particularly in
Diyarbakir, were spectacular. It was for the first time a real
celebration with enthusiastic festivities. Hundreds of thousands of
people came together, with women dressed in bright colors, and children
dancing and singing joyously.
All were waiting for Öcalan’s letter to be read out loud in Kurdish
and Turkish. He would make his final statement, the outcome of his
“peace” talks with government authorities, in his cell.
In addition to the Kurds, and since the defeat of the Turkish left by
military rule in 1980, veteran socialists and communists, and others
who stood for democracy, human rights, and freedom, had all set their
hopes on the Kurds’ struggle against the establishment in Turkey. It was
because the Kurdish political movement had done something that the
Turkish left had always dreamed of, but never achieved, during its long
years of struggle. The Kurdish political movement had mobilized masses
of ordinary people, both in rural and urban areas, and integrated them
into the struggle. It was this struggle that made it possible for the
forces of democracy in Turkey to make progress—no matter how modest—in
freedom of speech. It was not a coincidence that the Armenian Genocide
started to be discussed in Turkey during the years of the Kurdish
insurgency—an insurgency that could not be defeated in 30 years by the
Turkish Armed Forces, Europe’s biggest and the world’s 8th biggest army,
second only to that of the U.S. in NATO.
Öcalan calls for withdrawal
When Öcalan’s letter was read in Diyarbakir—before an audience of
hundreds of thousands, if not more than a million—declaring a cease-fire
and instructing PKK guerrillas to withdraw beyond the borders, it was
clear Öcalan was aware of the criticism against his statements in the
minutes of his meeting BDP deputies during the “peace” process leaked to
the press which resonated an overt antagonism towards non-Muslim
peoples of Asia Minor. So he was careful to include Armenians and other
peoples making up the Anatolian population in the scope of his endeavor
to bring peace to the country.
In the aforementioned meeting with the BDP deputies, Öcalan had, for
instance, referred to the “Armenian lobby” as a force that,
historically, has never wanted peace in Anatolia. “The Armenian lobby is
powerful. They want to dominate the agenda of 2015,” he had said. The
Kurds were marginalized during the creation of the Turkish Republic as a
consequence of the efforts of the “Israeli lobby, the Armenians, and
the Greeks, who had decided that their success would depend on
marginalizing the Kurds,” he continued. “This is an ongoing,
thousand-year tradition.” He had added, “After the Islamization of
Anatolia, there has been Christian anger that has lasted a thousand
years. Greeks, Armenians, and Jews claim rights to Anatolia. They don’t
want to give up their gains under the pretext of secularism and
nationalism.”
Despite some references to Armenians and other non-Muslims, Öcalan’s
Newroz letter—full of enthusiastic rhetoric about peace, fraternity, the
peaceful coexistence of peoples of different beliefs and ethnicity, and
a new era of peace—was no consolation to those of us who demand real
justice in this country.
Muslim brotherhood brings chilling memories to mind
The most alarming aspect of the letter was its emphasis on Islamic
brotherhood, a brotherhood that saw the death, agony, plunder, and
annihilation of the Christian children of Asia Minor. His reference to
the Turks’ and Kurds’ “historical agreement of fraternity and solidarity
under the flag of Islam” sounded like an ominous prophecy. His praise
of the so-called “Liberation War” of Turkey, which was, in fact, the
continuation of the genocide of the Armenians, Assyrians and Anatolian
Greeks, was a perfect echo of the Turkish official mindset. “During
World War I, Turkish and Kurdish soldiers fell together as martyrs in
the Dardanelles. They fought together in Turkey’s Independence War, and
together opened the 1920 National Assembly. What our mutual past shows
is the mutual necessity of forming our future together. The spirit of
the 1920 National Assembly enlightens the upcoming era,” he said. What
he doesn’t mention is that the spirit of 1920 was a genocidal spirit
that was determined to complete the annihilation process of Christians
and also to repress Kurdish national identity with bloodshed.
The result is that now, people in Turkey who stand for human rights,
democracy, and peace are forced to choose between one of two evils:
Either be presented as one who does not want peace, or support something
that may be reconciliation between Kurds and Turks but not real peace
for all in Turkey.
Is Öcalan a true respresentative?
I know and respect millions of Kurdish people’s devotion to their
leader Öcalan. But I also know that Öcalan and the politically conscious
Kurdish people, as well as some sections of Kurdish political movement
are not one and the same. There is the Kurdish political movement, with
its political party, its armed units in the mountains, and the millions
who protest courageously at the risk of being shot; and there is Öcalan,
who has been confined to a solitary cell for 14 years, disconnected
from realities on the ground.
After all, it is the Kurdish people who lost family members in
unsolved murders; who cried after their children joined the guerrilla
movement, and were later found dead, half burnt, with their eyes
scratched out; and who stood totally armless against tanks and panzers
in revolt against repression. And it is the guerrilla fighters who put
their lives at risk for so many years in the mountains.
Karayılan, one of the chief commanders of the PKK, in an interview
with the journalist Hasan Cemal, repeatedly confirmed that while they
are loyal to their leader, they had some reservations: “There will be no
withdrawal without the state doing its share.”
“Mid-level command elements especially have some concerns; we have to persuade them.”
“Yesterday I talked with 250 mid-level people. They say, ‘We came
here to wage war, and we’ve been here for 10 years. We’ve come to the
point of accomplishing a result, then you ask us to stop.’”
“At this point, leader Apo [Öcalan] should get involved in the
persuasion process, and for this reason direct contact between Öcalan
and the Qandil headquarters should be established.”
Karayılan’s criticism of the BDP co-chair, Selahattin Demirtaş, was
very unusual. Demirtaş had recently said that 99 percent of the armed
campaign of the PKK was over, and that the resolution of the remaining
one percent was up to the government. “This is a shallow approach by the
BDP,” commented Karayılan. “This shows that they cannot comprehend the
retreat process in depth. Complete finalization of the armed campaign is
not such a simple issue.”
Kurds: both perpetrators and victims
Now the crucial point: Many local Kurds in Western Armenia, not only
the chieftains but also ordinary villagers, were, alongside with the
Turks and other Muslim peoples, the perpetrators of the genocide of the
Armenians and Assyrians. They were not only “tools” that were “used” by
the Progress and Union Committee (CUP), as some of the Kurdish political
leaders have put it; in many places and in many instances, they were
quite conscious of what they were doing. They were not the
decision-makers but the implementers, unaware that soon they would fall
victim to, and be forced to revolt against, their accomplices in the
genocide—the successors of the same ruling power they cooperated with in
exterminating their Christian neighbors.
The history of the Turkish Republic is the history of Kurdish
uprisings and their violent repression through bloodshed. The last
uprising, which was the longest, was not based purely on nationalistic
aspirations, but involved leftist, even Marxist, elements, with much
emphasis on freedom, equality, and human rights, not only for Kurds but
for all in Turkey. And it was the first and longest-lasting radical
opposition movement in the history of the Republic, and was not only
able to undermine at least the ideological and moral supremacy of the
establishment, but also to challenge with some success the “invincible”
domestic image of the Turkish military.
Those in the Turkish media, then, who criticized Abdullah Öcalan’s
statements, both in the meeting minutes and his letter of cease-fire,
were calling on the Kurdish opposition to not enter into a deceitful
truce with this system of annihilation and denial.
Can they also be peacemakers?
Of course, the responsibility rests on the shoulders of the Kurdish
oppositionists to lead the way for the acknowledgment of the Kurdish
people’s complicity in the genocide of the Christian peoples of
Anatolia—the Armenians, Assyrians, and Greeks—and take steps toward the
restitution of the immense losses they suffered.
Without fulfilling this responsibility, the Kurdish side of the
conflict cannot possibly pave the way for, and urge the Turkish state to
agree to, a real peace—the ultimate sovereignty of justice throughout
the country.
The Kurds are both perpetrators and victims, the victim of their own
comrade-in-arms during the genocide. In order to be the peacemakers now,
they must refuse Öcalan’s offer of a so-called “peace” between Turks
and Kurds based on the common denominator of Islamic brotherhood, the
driving force behind the genocide.
Wednesday, May 8, 2013
Friday, May 3, 2013
Richard Hovannisian and Elie Wiesel in Conversation on Genocide
BY JANO BOGHOSSIAN
ORANGE, Calif.–On April 17, Professor Richard Hovannisian, First Holder of the AEF Chair in Modern History at UCLA and Distinguished Visiting Scholar at Chapman University and the University of California, Irvine, engaged in “Conversation” with Dr. Elie Wiesel, Nobel Laureate and Holocaust survivor, regarding the moral obligation of mankind to honor and preserve the memory of the victims of the Armenian Genocide and the Holocaust by documenting and preserving witness and survivor testimonials, advocating for recognition, and promoting education.
Before a capacity audience in the Wallace All Faiths Chapel, the scholars touched upon their unique individual experiences and that of their communities while dealing with concepts of truth and justice in the aftermath of the Armenian Genocide and the Holocaust. Hovannisian posed the question of whether there can ever be real justice for Holocaust victims, even with the countless monuments and reparations they have received, to which Wiesel simply said “no”. Hovannisian added that the Armenians, on the other hand, have not even been given the satisfaction of a modicum of formal recognition by the Republic of Turkey. He wondered about Dr. Wiesel’s view of the Holocaust being beyond the bounds of history and therefore incomparable and argued instead that the Holocaust, like the Armenian Genocide, could be contextualized and historicized without making either of them seem rational.
Dr. Elie Wiesel spoke of the Armenians’ “passion for memory” and for preserving every detail of a calamity that marked and traumatized all subsequent generations of Armenians both in homeland and Diaspora. Wiesel then described how the Armenian cause “eventually became my cause,” and discussed the importance of remembrance and what might happen once the last witness eventually passes away.
Dr. Hovannisian emphasized that selectivity of memory poses a challenge for those not connected to an event, as the Holocaust has been universalized, while Armenians still struggle with denial. “The history is not just our history, but mankind’s history,” said Hovannisian, and stated that memory must not just be linked to a single victim group.
There currently exists two institutions in Los Angeles that preserve, digitize, index and utilize survivor testimonials from the Armenian Genocide and the Holocaust—UCLA’s Armenian Oral History project led by Hovannisian, and the Shoah Foundation’s much more extensive collection at the University of Southern California. Hovannisian began the UCLA program in the 1970s by having students interview survivors of the Armenian Genocide. The interviews were later transcribed and translated by a subsequent generation of students.
“Elie Wiesel and Richard Hovannisian in Conversation” was moderated by Chapman University History Department Chair Jennifer Keene and was part of the University’s week-long events featuring Elie Wiesel and organized by the Rodgers Center of Holocaust Education headed by Dr. Marilyn Harran.
In the days prior to the Chapman program, Professor Hovannisian lectured in Yerevan, Armenia; Buenos Aires, Argentina; Montevideo, Uruguay; Berlin, Germany; and Scottsdale, Arizona. On April 21, he was the keynote speaker of the annual commemoration of the Armenian Genocide at St. Mary Church in Costa Mesa, California, and on May 1-2 returned to Chapman University on May 1-2 for guest lectures in two Holocaust classes. He will make a presentation on the destruction of Smyrna/Izmir in a communitywide program at St. Leon Church in New Jersey on May 17, and will be the featured speaker in Montreal on May 25 on the occasion of the 95th anniversary of the founding of the Armenian republic.
ORANGE, Calif.–On April 17, Professor Richard Hovannisian, First Holder of the AEF Chair in Modern History at UCLA and Distinguished Visiting Scholar at Chapman University and the University of California, Irvine, engaged in “Conversation” with Dr. Elie Wiesel, Nobel Laureate and Holocaust survivor, regarding the moral obligation of mankind to honor and preserve the memory of the victims of the Armenian Genocide and the Holocaust by documenting and preserving witness and survivor testimonials, advocating for recognition, and promoting education.
Before a capacity audience in the Wallace All Faiths Chapel, the scholars touched upon their unique individual experiences and that of their communities while dealing with concepts of truth and justice in the aftermath of the Armenian Genocide and the Holocaust. Hovannisian posed the question of whether there can ever be real justice for Holocaust victims, even with the countless monuments and reparations they have received, to which Wiesel simply said “no”. Hovannisian added that the Armenians, on the other hand, have not even been given the satisfaction of a modicum of formal recognition by the Republic of Turkey. He wondered about Dr. Wiesel’s view of the Holocaust being beyond the bounds of history and therefore incomparable and argued instead that the Holocaust, like the Armenian Genocide, could be contextualized and historicized without making either of them seem rational.
Dr. Elie Wiesel spoke of the Armenians’ “passion for memory” and for preserving every detail of a calamity that marked and traumatized all subsequent generations of Armenians both in homeland and Diaspora. Wiesel then described how the Armenian cause “eventually became my cause,” and discussed the importance of remembrance and what might happen once the last witness eventually passes away.
Dr. Hovannisian emphasized that selectivity of memory poses a challenge for those not connected to an event, as the Holocaust has been universalized, while Armenians still struggle with denial. “The history is not just our history, but mankind’s history,” said Hovannisian, and stated that memory must not just be linked to a single victim group.
There currently exists two institutions in Los Angeles that preserve, digitize, index and utilize survivor testimonials from the Armenian Genocide and the Holocaust—UCLA’s Armenian Oral History project led by Hovannisian, and the Shoah Foundation’s much more extensive collection at the University of Southern California. Hovannisian began the UCLA program in the 1970s by having students interview survivors of the Armenian Genocide. The interviews were later transcribed and translated by a subsequent generation of students.
“Elie Wiesel and Richard Hovannisian in Conversation” was moderated by Chapman University History Department Chair Jennifer Keene and was part of the University’s week-long events featuring Elie Wiesel and organized by the Rodgers Center of Holocaust Education headed by Dr. Marilyn Harran.
In the days prior to the Chapman program, Professor Hovannisian lectured in Yerevan, Armenia; Buenos Aires, Argentina; Montevideo, Uruguay; Berlin, Germany; and Scottsdale, Arizona. On April 21, he was the keynote speaker of the annual commemoration of the Armenian Genocide at St. Mary Church in Costa Mesa, California, and on May 1-2 returned to Chapman University on May 1-2 for guest lectures in two Holocaust classes. He will make a presentation on the destruction of Smyrna/Izmir in a communitywide program at St. Leon Church in New Jersey on May 17, and will be the featured speaker in Montreal on May 25 on the occasion of the 95th anniversary of the founding of the Armenian republic.
Pope: ‘Great Powers Washed their Hands During Genocide’
BUENOS AIRES—In 2010, Cardinal Jorge Mario Bergoglio, the
newly-consecrated Pope Francis I, and Argentinean Rabbi Abraham Skorka,
published a book entitled “On Heaven and Earth” (“Sobre el Cielo y la
Tierra”) that was re-edited in 2013. The book addresses topics such as
religion, atheists, death and the Holocaust, reported Diario Armenia
reports.
In a chapter called “On religions,” Bergoglio said: “In the Twentieth Century, they razed entire villages because they considered themselves Gods. The Turks did that to the Armenians, the Nazis to the Jews. They used a discourse of divine attributes to kill men.”
In another chapter “On the Holocaust,” Bergoglio said: “The great powers washed their hands and looked the other way because they knew much more than what they said, just like they washed their hands in the Armenian Genocide. At that time the Ottoman Empire was strong, the world was in war and looked the other way”.
Finally, in the chapter called “On communism and capitalism,” Bergoglio said: “If a person doesn’t fight for their rights thinking in Paradise, he is indeed under the effects of opium (Ed: in relation to Marx’s phrase, “Religion is the opium of the people”). The people who have suffered persecution and destruction -like the three major genocides of the last century: Armenians, Jews and Ukrainians- fought for their freedom.”
In a chapter called “On religions,” Bergoglio said: “In the Twentieth Century, they razed entire villages because they considered themselves Gods. The Turks did that to the Armenians, the Nazis to the Jews. They used a discourse of divine attributes to kill men.”
In another chapter “On the Holocaust,” Bergoglio said: “The great powers washed their hands and looked the other way because they knew much more than what they said, just like they washed their hands in the Armenian Genocide. At that time the Ottoman Empire was strong, the world was in war and looked the other way”.
Finally, in the chapter called “On communism and capitalism,” Bergoglio said: “If a person doesn’t fight for their rights thinking in Paradise, he is indeed under the effects of opium (Ed: in relation to Marx’s phrase, “Religion is the opium of the people”). The people who have suffered persecution and destruction -like the three major genocides of the last century: Armenians, Jews and Ukrainians- fought for their freedom.”
ANCA Desk: Combatting the Gulen Movement in Lancaster
This week, I would like to highlight the efforts of a dear friend to the Armenian cause, Rev. Susan Minasian, the interfaith chaplain of the Franklin & Marshall College who was instrumental in fighting a proposal to open a Gulen charter school in Lancaster, Pa.
Gulen schools were first introduced and are currently run by the Academy of Business and Entrepreneurship Charter School (ABECS), a group that follows the teachings of Turkish Islamist Fethullah Gulen, also known as the Gulen movement. The Gulen movement is a form of Turkish propaganda that has implemented its policies across the United States. Gulen, who has been self-exiled in the Poconos region since 1998, is the ideological head of the movement.
The first Gulen school opened in 1999. U.S. officials were made aware of the movement’s involvement in charter schools in 2006, when they noticed a large number of Turkish men seeking visas to work at the schools. Board members of the Gulen charter schools are primarily Turkish, and the schools’ curriculum focuses on math, science, and technology, and largely ignores or neglects world history and current events.
The schools have been criticized for importing teachers and for not providing a comprehensive view of history, which includes education on the Armenian Genocide and Armenian history in general.
Unfortunately, ABECS has been successful in establishing Turkish-themed charter schools in many of the states, and public money received from those schools is used to open more charters that push the Gulen agenda. As of last year, 135 schools are reportedly in operation within 26 states.
When the proposal to build the school in Lancaster was made, Minasian challenged the values of the charter school by speaking out to the local Lancaster media and making statements at all of the hearings held earlier this year.
She noted that the opposition to the charter school was not about ethnic bias, but about serious concerns regarding those who deny genocide and waste taxpayer dollars to incorrectly shape young minds. “Just as we would not want Holocaust deniers leading our schools, we would not want genocide deniers shaping or leading our educational institutions,” she said at one meeting.
“It doesn’t matter where you live, you can be an advocate for justice,” she told me. “One voice can teach many people. I don’t worry that there are only 15 other Armenians around me in Lancaster, and I don’t use that as an excuse in my spiritual journey toward justice.”
The School District of Lancaster ultimately rejected the proposal last month. The 8-0 vote, with 1 abstention, ended the months-long debate over the merits of the school, which would have opened this fall. In addition, several letters of support from legislators have been rescinded, in most cases because they were signed by low-level staff and executives who didn’t know they were officially backing the ABECS proposal.
Minasian is extremely humble and insisted she didn’t do this on her own. She emphasized the importance of her network in Lancaster, who defended justice by calling out the charter school’s curriculum. She credits fellow Lancaster residents and colleagues for taking a stand against the ABECS proposal. Minasian works consistently to find allies who care about Armenian Genocide recognition.
Her story is inspiring not because it’s unusual, but because she is so motivated to create change even with just one voice.
People like Minasian who stand up for what’s right embody what grassroots activism is all about. I believe Minasian’s attitude is one we should seek to duplicate all over the ANCA Eastern Region On behalf of the ANCA-ER and Armenians everywhere, I want to thank her for being entrenched in a lengthy battle to fight the Gulen movement from taking root in Lancaster.
With more positive outcomes like this, the sky’s the limit on what we can collectively or individually achieve. Each victory is a victory for all Armenians.
Thursday, May 2, 2013
Scholarship, Manufacturing Doubt, and Genocide Denial--By Marc Mamigonian
The Armenian Weekly April 2013 Magazine
(Download in PDF)
Doubt is our product since it is the best means of competing with
the ‘body of fact’ that exists in the mind of the general public.
It is also the means of establishing a controversy…
– Brown & Williamson tobacco company memorandum (1969) (2)
the ‘body of fact’ that exists in the mind of the general public.
It is also the means of establishing a controversy…
– Brown & Williamson tobacco company memorandum (1969) (2)
Denial of the Armenian Genocide began concurrently with the execution of the Armenian Genocide. As the Ottoman-Armenian population was massacred and deported, the Ottoman leadership constructed a narrative that, with periodic revisions and refinements, remains in place today: Armenians were disloyal and rebellious, a threat to security and the war effort; it was therefore necessary to temporarily relocate them; and measures would be taken to protect them and safeguard their property and assets.
Each element of this narrative, and each measure taken to give it substance, was a fabrication. What was important, however, was that each part of it could be made to appear true. The fabrications came to be accepted as truth in Turkey as Mustafa Kemal, the founder of the new Turkish Republic, institutionalized the official narrative about the Armenians that had already been drafted by the Committee of Union and Progress (CUP) leadership that planned and implemented the genocide. (3)
This was all well and good for Turkey, but it was one thing to manufacture a fake history for the consumption of its own people, and quite another to export it to foreign markets such as the United States, where the genocide had been heavily reported in the press and public sentiment aroused to assist survivors. (4)
Today, nearly 100 years on, there is a large and constantly growing body of research and documentation of the Armenian Genocide that increasingly draws on previously inaccessible Ottoman-Turkish archival sources. Even in Turkey, a growing number of people question the government-mandated version of events. An observer could be forgiven for supposing that denial of the Armenian Genocide must be nearly non-existent at this point.
And yet denial of the Armenian Genocide is seeping into academia and mainstream discourse. In an earlier article, (5) I explored “how genocide denial has evolved a more effective model that seeks to establish itself as the legitimate ‘other side of the story.’” I would like here to delve further back and look at the potential roots of some of the modern strategies used by the Turkish state and those who aid its efforts to “manufacture doubt” about the Armenian Genocide. This calls for an examination of the cigarette industry’s 50-plus-year effort to create a permanent smokescreen of controversy around the “alleged” link between smoking and cancer, as Big Tobacco provided a paradigm for other large-scale efforts to deny unpleasant truths—including modern denial of the Armenian Genocide.
***
How it came to pass that Armenian Americans began to raise the issue of recognition of and justice for the Armenian Genocide, particularly after 1965 and with increased intensity in the 1970’s, is a complex story. (6) In brief, a generation of scholars and activists began an effort to educate the wider American public about the crime that had been committed decades before, and to work for recognition and ultimately justice.
By the late 1970’s and early 1980’s, Turkey was on the defensive in this public relations war in the U.S. (7) Even though Turkey had, for decades, relied on state-to-state contact with the U.S. and called upon the U.S. Department of State to represent its interests (8) in the name of preserving good relations with an important trading partner and post-World War II military ally, this was no longer sufficient in the public realm. For Turkey, the solution was to try to win the public relations war. (9) This required expanding its range of responses to the problem.
The renewed vigor and relative success of Armenian-American activism after 1965 must have taken Turkey by surprise. In this period, it was not until 1975 that Federal Foreign Agents Registration Act reports show Turkey engaging public relations firms for purposes other than travel and tourism promotion. (10) In 1975, Turkey began working with Manning, Selvage, & Lee, Inc., “a public relations firm [that] disseminates material on behalf of the Government of Turkey for the purpose of influencing ‘the attitude of the public and the Congress toward Turkey.’” In the following years, other firms would be added: Edelman International Inc., Doremus, and most importantly, Gray & Co., (11) and Hill & Knowlton.
***
In establishing a relationship with Hill & Knowlton, Turkey attached itself to one of the largest and most influential public relations firms in the world, with considerable experience in the kind of narrative re-framing that Turkey needed. It was Hill & Knowlton that in the 1950’s had devised a PR strategy for Big Tobacco when it was confronted with mounting scientific evidence of the direct tie between smoking and lung cancer. (12) Articles had appeared in scientific journals and widely read popular pieces were spreading the news to a broader readership. The industry faced a public relations nightmare and falling stock prices. (13)
On Dec. 15, 1953, the heads of the major tobacco companies held an unprecedented summit to address these developments which threatened their lucrative businesses. In attendance was John Hill of Hill & Knowlton, who formulated a plan that would allow the industry to stall for decades and to shape the discussion around a manufactured “controversy” rather than the emerging scientific consensus. In the words of author and cancer researcher Devra Davis, this plan:
can be summed up very simply: create
doubt. Be prepared to buy the best expertise available to insist that
more research is needed before conclusions can be reached. [The tobacco
industry] would marshal its own experts to magnify the appearance of a
scientific debate long after the science was in fact unequivocal. John
Hill’s brilliant innovation remains a staple for those who would fight
the conclusions of science even today. (14)
One of Hill’s immediate recommendations was “a public statement by
cigarette makers” that would “clarify the problem and reassure the
public that: (a) the industry’s first and foremost interest is the
public health; (b) there is no proof of the claims which link smoking
and lung cancer; and (c) the industry is inaugurating a joint plan to
deal with the situation.” (15)Less than a month after the meeting, an ad appeared in the New York Times and more than 400 other newspapers over the names of the presidents of most of the major cigarette manufacturers and tobacco growers entitled, without apparent irony, “A Frank Statement to Cigarette Smokers.” Admitting that recent reports “have given wide publicity to a theory that cigarette smoking is in some way linked with lung cancer in human beings,” the statement cautioned that the recent findings “are not regarded as conclusive in the field of cancer research” and “eminent doctors and research scientists have publicly questioned the claimed significance of these experiments.” Finally, they announced the creation of the Tobacco Industry Research Committee (TIRC), (16) headed by “a scientist of unimpeachable integrity and national repute” and guided by “an Advisory Board of scientists disinterested in the cigarette industry.” (17)
Historian of science Robert N. Proctor notes that the TIRC, later renamed the Council for Tobacco Research, for decades “was the world’s leading sponsor of (what appeared to be) tobacco and health research.” (18) However, “[t]he goal was really to look in such a way as not to find, and then to claim that despite the many millions spent on ‘smoking and health’ no proof of harms had ever been uncovered.” (19)
Through a combination of its influence as a major American industry and the credibility by association generated by funding research at institutions of higher learning, “the industry was able to clog congressional hearings, to distort popular understanding, and to delay or weaken legislation designed to regulate smoking. … Tobacco charlatans gained a voice before the U.S. Congress and were often able even to insinuate themselves into peer-reviewed literature.” (20)
A 1972 memo by Fred Panzer, vice president of public relations of the industry-run Tobacco Institute, offered qualified praise for the nearly 20-year-long strategy of “creating doubt about the health charge without actually denying it,” but cautioned that this commitment “to an ill-defined middle ground which is articulated by variations on the theme that, ‘the case is not proved’” has “always been a holding strategy.” (21)
“Manufacturing doubt” may have been only a “holding strategy,” but it worked for over half a century. In the end it could not prevent the onslaught of costly legal actions, resulting, most notably, in the 1998 Tobacco Master Settlement Agreement (22) and a 2006 court ruling that “found 11 of America’s major Tobacco Companies and related entities guilty of nearly 150 counts of mail and wire fraud in a continuing ‘pattern of racketeering activity’ with the ‘specific intent to defraud’ under the Racketeer Influence Corrupt Organizations (RICO) Act.” (23) As part of the 1998 settlement, the Tobacco Institute and the Council for Tobacco Research were shut down.
***
The Turkish state did not learn denial from the American tobacco industry or American public relations firms. But by the early 1980’s, it had reached a moment of crisis analogous to that of the tobacco industry ca. 1953-54, and new conditions required new methods of obfuscating the truth. Some of these new methods were old hat for Turkey’s PR advisors.
Speros Vryonis has written of the impact of the appointment of Şükrü Elekdağ as Turkish ambassador to the United States in 1980, of the “profuse” and “organized” public relations and propaganda output during his tenure, and in particular of his inauguration of “a new policy in the vast world of American academe.” (24) The public relations push was multifaceted. (25) An immediate need was to become more effective in countering Armenian-American efforts to secure U.S. recognition of the genocide, and here the expertise and connections of Turkey’s new PR and lobbying partners would prove invaluable in defeating Congressional resolutions, most dramatically in 1990, as well as preventing any recurrence of a sitting president publicly uttering the words, “Armenian Genocide.” (26)
Another component was to present a more appealing image of Turkey in order to counter the reality of the genocide, ongoing abuses of human rights, the invasion of Cyprus in 1974, the brutality of the 1980 military coup, and the violent repression of the Kurds. A major effort on this front was the 1987 “Age of Süleyman the Magnificent” exhibition at the National Gallery of Art, the Art Institute of Chicago, and Metropolitan Museum of Art—an exhibition underwritten by American tobacco giant Philip Morris at a cost of close to $1 million. (27)
Of particular interest to Turkey was “to rectify substantial factual errors about contemporary Turkey and Turkish history contained in secondary school social science textbooks…[and] standard reference encyclopedias.” (28) Just as the tobacco companies viewed children as potential future customers, Turkey understood the value of exposing students to their version of history. Such an effort would be facilitated by having work at hand by credentialed Western scholars presenting a version of history sympathetic to Turkey’s official narrative.
Thus a key element of Turkey’s long-range plan was to expand upon the small group of American scholars producing work that emphasized in a positive sense Turkey’s role in the world. By funding and encouraging further scholarship, it would be possible to cultivate academics who could produce a credible-looking body of Turkey-friendly and, in some cases, genocide-denying scholarship.
It may be that with its increased influence in the world, the Turkish state wanted more than simply to get its way by asserting its will: It wanted its narrative to be believed and legitimized. Bobelian writes that “[a]fter the 1990 confrontation in the Senate, the tide turned against Turkey’s distortions of history. … As time went on, fewer and fewer elected officials maintained their faith in Turkey’s position,” (29) even if they continued to vote for it. In 2000, Şükrü Elekdağ observed that a Congressional genocide resolution failed “mainly because the winds of war began to blow in the Middle East.” (30) In 2007, after the House Foreign Relations Committee voted on another resolution, the late Turkish commentator, diplomat, and Member of Parliament Gunduz Aktan understood that even those “supporting the Turkish case…said loud and clear that the events of 1915 amounted to genocide,” and only “because of the strategic importance of Turkey, because of the national interest of the U.S., they are voting no.” For Aktan, this realization was “unbearable.” (31) Once, it might have been sufficient simply to prevail, but no longer. Genocide denial needed to be made respectable, pedigreed, and not simply something one voted for while holding one’s nose.
Taking a page from Big Tobacco’s playbook, Turkey created its own version of the Council for Tobacco Research—the Institute of Turkish Studies, directed by Ottoman scholar Heath Lowry—to boost Turkey’s scholarly bona fides. Established in 1982 through an initial grant of $3 million from the Turkish government, ITS generated prestige by association, disbursing funds to scholars associated with many illustrious American colleges and universities.
Vryonis, as well as, most vividly, Roger W. Smith, Eric Markusen, and Robert J. Lifton (32) have shown that ITS also served the interests of the Turkish Embassy (the Turkish ambassador serves as “honorary chairman” of its board of governors); and, as the late Donald Quataert would learn, breaking with Turkey’s official line carried with it serious consequences, as he was forced out as chairman after acknowledging the Armenian Genocide. (33)
Like the Tobacco Industry Research Committee/Council for Tobacco Research, ITS has funded many entirely legitimate scholars and projects. But just as the TIRC “didn’t pay a lot of attention to tobacco and tended not to fund research that might cast cigarettes in a bad light,” (34) so, too, ITS-supported scholarship has not paid much attention to the Armenians, much less the Armenian Genocide. (35) Surely, this is what Quataert had in mind when he wrote (in the review that sealed his fate at ITS) that a “heavy aura of self-censorship” prevails among Ottoman scholars, who “fall into a camp of either silence or denial—both of which are forms of complicity.” (36)
By the year 2000, Şükrü Elekdağ would complain that ITS had “lost its function and its effectiveness,” from which one infers that he conceived of its function being something more than funding scholarly research. Instead, he urged the creation of a “project to make it quite clear that [Turkey] is not at all afraid to confront the realities of its past, a project aimed at shedding light on the historical facts in the course of academic research.” (37)
Turkey’s version of Big Tobacco’s “Frank Statement” took the form of the notorious 1985 advertisement in the New York Times and Washington Post urging the U.S. Congress not to pass a resolution recognizing the genocide as such—with the names of 69 scholars who questioned the appropriateness of using the word “genocide” to refer to “Armenian suffering” during World War I.
The ad, taken out by the Assembly of Turkish American Associations (ATAA) but co-authored by Heath Lowry, (38) argued that “the weight of evidence so far uncovered points in the direction of inter-communal warfare. … But much more remains to be discovered before historians will be able to sort out precisely responsibility between warring and innocent, and to identify the causes for the events…” (39)
As Proctor writes of Big Tobacco, for decades it “urged the need for ‘more research,’ with the claim sometimes even made that it was dangerous to jump to conclusions, given that the case was not yet closed. And that, of course, is how the industry wanted the health ‘question’ kept: forever open.” (40)
Turkey deployed the “69 scholars statement” in much the same manner as the tobacco companies used the “Frank Statement” and similar documents: “to clog congressional hearings, to distort popular understanding, and to delay or weaken legislation.” But it, too, eventually exhausted its usefulness; and Elekdağ would complain that “[u]nfortunately this document cannot be used effectively now. Many of the people who signed it are now hesitant or afraid to come out and declare their continuing support for it. … With the exception of Justin McCarthy none of them is prepared to sign a similar communique today.” (41)
Since 2000, when Elekdağ voiced his discontent with what might be called the “holding strategy” employed up to that time, the Turkish state and those who support it have ratcheted up their efforts. (42) When the creation of the “Turkish Studies Project” (funded not by the Turkish government but by the Turkish Coalition of America) at the University of Utah was announced, (43) it was hardly surprising that Şükrü Elekdağ was on its advisory board, since the effort could be seen as the fulfillment of his vision.
In future articles, I will take a closer look at the rhetoric and techniques of this ongoing and evolving academic campaign to roll out a “counter-genocide narrative” for the purpose of creating a permanent haze of doubt around the Armenian Genocide, and normalizing and legitimizing the Turkish state’s narrative of genocide denial.
Doubt is Turkey’s product, too, and the factory is humming.
Notes
(1) The author wishes to thank Armenian Weekly Editor Khatchig Mouradian, Michael Bobelian, Ayda Erbal, Richard Hovannisian, and Roger Smith for their helpful comments, and Lou Ann Matossian for her important research and contributions.
(2) Quoted in, inter alia, David Michaels, Doubt Is Their Product: How Industry’s Assault on Science Threatens Your Health (New York: Oxford University Press, 2008), x. For original document, see Legacy Tobacco Documents Library at http://legacy.library.ucsf.edu/tid/nvs40f00.
(3) Cf. Taner Akçam, A Shameful Act: The Armenian Genocide and the Question of Turkish Responsibility (New York: Metropolitan Books, 2006), p. 184; Fatma Ülgen, “Reading Mustafa Kemal Atatürk on the Armenian Genocide of 1915,” Patterns of Prejudice, vol. 44, no. 4 (2010), p. 390, and see also Ülgen, Sabiha Gökçen‘s 80-Year-Old Secret: Kemalist Nation Formation and the Ottoman Armenians (unpubl. Ph.D. thesis, University of California, San Diego, 2010), pp. 290ff.
(4) See Richard D. Kloian, The Armenian Genocide: News Accounts from the American Press, 1915-1922, 4th ed. (Richmond, CA: Heritage Publishing, 2007).
(5) “Tlön, Turkey, and the Armenian Genocide,” Armenian Weekly, April 2012
(6) See Michael Bobelian, Children of Armenia: A Forgotten Genocide and the Century-Long Struggle for Justice (New York: Simon & Schuster, 2009), for an in-depth account.
(7) For example, Congressional resolutions were passed in 1975 (House Joint Resolution 148) and 1984 (House Joint Resolution 247), and President Ronald Reagan referred to “the genocide of the Armenians” in a proclamation of April 22, 1981.
(8) Most famously in the 1930’s when MGM’s plans to film Franz Werfel’s The Forty Days of Musa Dagh were quashed. See Edward Minasian, Musa Dagh (Cold River Studio, 2007).
(9) This was not an entirely new concept for Turkey. In the 1920’s and 1930’s Turkey worked to create a favorable image of itself in the United States, especially through the efforts of Admiral Mark Bristol and the American Friends of Turkey. See Bobelian, p. 77; Levon Marashlian, The Armenian Question from Sevres to Lausanne (unpubl. Ph.D. thesis, UCLA, 1992); Roger R. Trask, American Response to Turkish Nationalism and Reform 1914-1939 (Minneapolis: Univ. of Minn. Press, 1971), p. 244.
(10) See www.fara.gov/annualrpts.html.
(11) On Robert K. Gray and Gray and Co., see Susan Trento, The Power House: Robert Keith Gray and the Selling of Access and Influence in Washington (New York: St. Martin’s Press, 1992). Gray was an executive at Hill & Knowlton from the early 1960’s until spinning off his own firm, Gray & Co., in 1981; and in 1986 Gray & Co. merged with Hill & Knowlton.
(12) See “The Hill & Knowlton Documents: How the Tobacco Industry Launched Its Disinformation Campaign,” a Staff Report, Majority Staff Subcommittee on Health and the Environment, U.S. House of Representatives, May 26, 1994, at http://legacy.library.ucsf.edu/tid/ehb20d00; Stanton A. Glantz, John Slade, Lisa A. Bero, and Deborah E. Barnes, eds., The Cigarette Papers (Berkeley & Los Angeles: University of California Press, 1998); Naomi Oreskes and Erik Conway, Merchants of Doubt: How a Handful of Scientists Obscured the Truth on Issues from Tobacco Smoke to Global Warming (New York: Bloomsbury Press, 2005); David Michaels, Doubt is Their Product: How Industry’s Assault on Science Threatens Your Health (New York: Oxford University Press, 2008); Robert N. Proctor, Golden Holocaust: Origins of the Cigarette Catastrophe and the Case for Abolition (Berkeley & Los Angeles: University of California Press, 2012), etc.
(13) Proctor, p. 222.
(14) Devra Davis, The Secret History of the War on Cancer (New York: Basic Books, 2007), pp. 150-151.
(15) See http://legacy.library.ucsf.edu/tid/brd30f00/pdf.
(16) Hill himself suggested that the word “research” to appear in the name, presumably to bolster the appearance of scientific objectivity.
(17) For the full “Frank Statement,” see www.tobacco.neu.edu/litigation/cases/supportdocs/frank_ad.htm.
(18) Proctor, p. 260.
(19) Ibid., p. 261.
(20) Ibid., pp. 278-279.
(21) See http://legacy.library.ucsf.edu/tid/quo14e00.
(22) See http://oag.ca.gov/tobacco/msa.
(23) Ronald Goodbread, “RICO Convictions of Major Tobacco Companies Affirmed,” in The Daily Washington Law Reporter, May 12, 2011; see www.dwlr.com/blog/2011-05-12/rico-convictions-major-tobacco-companies-affirmed.
(24) Speros Vryonis, Jr., The Turkish State and History: Clio Meets the Grey Wolf, 2nd edition (Thessalonike: Institute for Balkan Studies, 1993), p. 86.
(25) See Vryonis, pp. 115-116.
(26) See Bobelian, esp. chapter “Legislating History.”
(27) Ibid., p. 87, and see exhibition book The Age of Sultan Süleyman the Magnificent (National Gallery of Art, Washington, and Harry N. Abrams, Inc., New York, 1987). Philip Morris International is a member of the American Turkish Council and reportedly lobbied against the 2007 Congressional genocide recognition resolution; see Kate Ackley, “Companies Line Up With Turkey: Many Fear Impact of Resolution on 1915 Killing of Armenians,” Roll Call, March 28, 2007.
(28) Vryonis, p. 116.
(29) Bobelian, p. 206.
(30) Turkish Daily News, Oct. 24, 2000.
(31) Quoted in “Turkish MPs: Bush Administration Must Make Goodwill Gesture to Compensate for US House Committee Vote,” www.eurasianet.org/departments/insight/articles/eav101107a.shtml.
(32) “Professional Ethics and Denial of the Armenian Genocide,” in Richard G. Hovannisian, ed., Remembrance and Denial: The Case of the Armenian Genocide (Detroit: Wayne State University Press, 1999).
(33) See Lou Ann Matossian, “Institute of Turkish Studies Chair was Ousted for Acknowledging Genocide,” Armenian Reporter, May 31, 2008.
(34) Proctor, p. 260.
(35) A review of ITS grants on its website, which covers 1993 to the present, supports this.
(36) Donald Quataert, “The Massacres of Ottoman Armenians and the Writing of Ottoman History,” Journal of Interdisciplinary History, vol. 37, no. 2 (Autumn 2006), pp. 249, 258.
(37)Turkish Daily News, Oct. 24, 2000.
(38) Vryonis, pp. 110-111.
(39) For a great deal more information, Vryonis’s lengthy discussion of the advertisement in The Turkish State and History and “U.S. Academicians and Lobbying: Turkey Uses Advertisement as a Political Tool” (Journal of the Armenian Assembly of America, vol. 14, no. 1 [Spring 1987]) are recommended.
(40) Proctor, pp. 262-263.
(41) Turkish Daily News, Oct. 24, 2000.
(42) To date, the most detailed examination of this is Jennifer Dixon, “Defending the Nation? Maintaining Turkey’s Narrative of the Armenian Genocide,” South European Society and Politics, vol. 15, no. 3, September 2010, pp. 467–485.
(43) See http://unews.utah.edu/old/p/031009-1.html. The formal name of the project is “The Origins of Modern Ethnic Cleansing: The Collapse of the Ottoman Empire and the Emergence of Nation States in the Balkans and Caucasus.”
By Marc Mamigonian
Balakian Speaks at Illinois Holocaust Museum
Inaugurates Museum’s Project for 2015
SKOKIE, Ill.—Author Peter Balakian spoke to an audience of more than 250 people on Sat., April 20, at the Illinois Holocaust Museum and Education Center in Skokie, a suburb of Chicago, and a town that is still remembered for the controversial march of neo-Nazi groups there in 1979. The museum is the second largest of its kind after the U.S. Holocaust Museum and Memorial in Washington, D.C.
Balakian lectured for the occasion of the 98th anniversary of the Armenian Genocide, and also commenced his work with the museum as Senior Scholar for the Armenian Genocide exhibit it will mount in 2015, for the genocide’s 100th anniversary.
In his opening remarks, Museum Executive Director Rick Hirschhaut said, “Our young people–our future–must be a bridge to the future, and ensure that we realize the lessons that were set forth by us, by the Armenian Genocide, the Holocaust, and all such terrible atrocities. We must speak for those whose voices were silenced and for those who survived so we may remember and pledge never to forget. Today, at this gathering, we are reminded of a history that must be recognized, and remembered, and calls to the importance of lighting the torch of truth for the world community.”
Nairee Hagopian of the Armenian National Committee of America (ANCA) then introduced Balakian and expressed her gratitude to the museum for initiating such an important and timely project. Balakian thanked Hirschhaut and the Illinois Holocaust Museum for their leadership in partnering with the ANCA to build a genocide exhibit for the 2015 anniversary, “a project,” he said, “that will serve as a model for others to come.”
Balakian also noted how crucial the ongoing support and intellectual work of the Jewish community has been, and continues to be, “from Ambassador Henry Morgenthau, Franz Werfel, and Raphael Lemkin, to the work and support of so many superb scholars in our time, including Elie Wiesel, Deborah Lipstadt, Robert Melson, Robert Jay Lifton, Andrew Goldberg, and many others—Jews who have made a decisive difference in clarifying our understanding of what happened to the Armenians in 1915.”
Balakian then gave a lecture titled, “Raphael Lemkin, Cultural Destruction, and the Armenian Genocide.” He discussed Lemkin’s deep thinking about what happened to the Armenians in 1915 as a seminal case of genocide, noting how Lemkin’s intellectual commitment to what he came to call genocide was heavily influenced by his study of the Turkish mass killing of Armenians. It was Lemkin, he said, who first coined the term “Armenian Genocide” in the 1940’s, and in February 1949 explained the concept on a special CBS Television broadcast about the UN Genocide Convention. Balakian also explored how the destruction of Armenian culture (intellectuals and artists, churches, schools, libraries, forced conversions to Islam, etc.) constituted a key component of genocide.
In an extensive PowerPoint presentation, he showed arresting images of magnificent, thriving Armenian churches before 1915, and those same churches, in Turkey, that are in ruins today. He concluded by observing that this kind of cultural destruction still has complex reverberations and impacts on Armenians in Armenia, in the diaspora, and in Turkey.
A reception and book signing followed.
SKOKIE, Ill.—Author Peter Balakian spoke to an audience of more than 250 people on Sat., April 20, at the Illinois Holocaust Museum and Education Center in Skokie, a suburb of Chicago, and a town that is still remembered for the controversial march of neo-Nazi groups there in 1979. The museum is the second largest of its kind after the U.S. Holocaust Museum and Memorial in Washington, D.C.
Balakian lectured for the occasion of the 98th anniversary of the Armenian Genocide, and also commenced his work with the museum as Senior Scholar for the Armenian Genocide exhibit it will mount in 2015, for the genocide’s 100th anniversary.
In his opening remarks, Museum Executive Director Rick Hirschhaut said, “Our young people–our future–must be a bridge to the future, and ensure that we realize the lessons that were set forth by us, by the Armenian Genocide, the Holocaust, and all such terrible atrocities. We must speak for those whose voices were silenced and for those who survived so we may remember and pledge never to forget. Today, at this gathering, we are reminded of a history that must be recognized, and remembered, and calls to the importance of lighting the torch of truth for the world community.”
Nairee Hagopian of the Armenian National Committee of America (ANCA) then introduced Balakian and expressed her gratitude to the museum for initiating such an important and timely project. Balakian thanked Hirschhaut and the Illinois Holocaust Museum for their leadership in partnering with the ANCA to build a genocide exhibit for the 2015 anniversary, “a project,” he said, “that will serve as a model for others to come.”
Balakian also noted how crucial the ongoing support and intellectual work of the Jewish community has been, and continues to be, “from Ambassador Henry Morgenthau, Franz Werfel, and Raphael Lemkin, to the work and support of so many superb scholars in our time, including Elie Wiesel, Deborah Lipstadt, Robert Melson, Robert Jay Lifton, Andrew Goldberg, and many others—Jews who have made a decisive difference in clarifying our understanding of what happened to the Armenians in 1915.”
Balakian then gave a lecture titled, “Raphael Lemkin, Cultural Destruction, and the Armenian Genocide.” He discussed Lemkin’s deep thinking about what happened to the Armenians in 1915 as a seminal case of genocide, noting how Lemkin’s intellectual commitment to what he came to call genocide was heavily influenced by his study of the Turkish mass killing of Armenians. It was Lemkin, he said, who first coined the term “Armenian Genocide” in the 1940’s, and in February 1949 explained the concept on a special CBS Television broadcast about the UN Genocide Convention. Balakian also explored how the destruction of Armenian culture (intellectuals and artists, churches, schools, libraries, forced conversions to Islam, etc.) constituted a key component of genocide.
In an extensive PowerPoint presentation, he showed arresting images of magnificent, thriving Armenian churches before 1915, and those same churches, in Turkey, that are in ruins today. He concluded by observing that this kind of cultural destruction still has complex reverberations and impacts on Armenians in Armenia, in the diaspora, and in Turkey.
A reception and book signing followed.
15 countries cited for religious freedom violations--TURKEY IN THE 2ND TIER
WASHINGTON
(RNS) It can be hard to come up with a list of countries with the most egregious
records on religious freedom when some of the world's worst offenders aren’t
even nation states.
For
its annual report of violators, the U.S. Commission on International Religious
Freedom counts 15 nations where abuse of religious liberty is “systemic,
egregious, and ongoing.”
But the commission, which was created
by Congress in 1998 as an independent watchdog panel, also wants to highlight
the crimes of non-nations, which for the first time this year get their own
section in the report.
"USCIRF added a special emphasis on
non-state actors, as their violent actions are a growing threat to religious
freedom," said Knox Thames, the commission's director of policy and research.
"Violence perpetrated by non-state
actors against religious minorities and others who conflict with their world
view is increasingly common, with incidents occurring in places as diverse as
Pakistan and Nigeria."
Somalia, for example, which doesn’t
make the list, is home to al-Shabaab, a U.S.-designated foreign terrorist
organization that has brutally suppressed Christians and Sufi Muslims who do not
subscribe to its radical interpretation of Islam.
“Somalis accused of committing crimes
or who al-Shabaab deems to have deviated from accepted behaviors are punished
through stoning, amputation, flogging, and/or detention,” according to the
report.
On its 15-nation list of the worse
offenders, USCIRF includes eight that the U.S. State Department also considers
“Countries of Particular Concern”: Burma, China, Eritrea, Iran, North Korea,
Saudi Arabia, Sudan and Uzbekistan.
But as in years past, the commission
wants the State Department to add seven more: Egypt, Iraq, Nigeria, Pakistan,
Tajikistan, Turkmenistan and Vietnam.
This year's USCIRF list is one
country smaller than it was in 2012. Gone is Turkey, whose addition caused an
uproar among Turks who called the designation unfounded and damaging to USCIRF’s
reputation.
Orthodox Christians welcomed the 2012
designation after years of arguing that Turkey -- home to Ecumenical Patriarch
Bartholomew, spiritual leader of the world’s 250 million Orthodox Christians --
continues to shutter their seminary in that country and withholds legal status
from many religious groups.
Thames said the commission’s decision
against designating Turkey as a “country of particular concern” this year was
unanimous.
The nation can point to a genuine
loosening of restrictions on religious communities, but “nevertheless,” the
report concludes, “the Turkish government’s interpretation of secularism
requires absolute state control over all aspects of religion in the public
sphere.”
But the decision to "promote" Turkey
to a country "to be monitored" struck several commissioners as too
lenient.
Last year, it was “an error to place
Turkey among the world’s worst violators of religious freedom,” four of eight
commissioners wrote in a dissent included in this year’s report. “But this year’s designation has
erred in the opposite direction.”
The dissenters want it to be
designated a “Tier 2” country, just below the most concerning 15.
KRE/AMB END MARKOE
|
Subscribe to:
Posts (Atom)





