The example of the Armenian genocide and the role of the millet system in its execution

Kasymov, Shavkat

doi:10.1080/13504630.2012.753339

Cited by 3 publications

(3 citation statements)

References 6 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…I argue that the extermination of Armenians was not executed based on the concept of the nation, but in the context of the Ottoman society it was seen as the destruction of the Armenian millet, a concept that was understood by all Ottomans. 56 We could push this argument further and suggest that deportations and the massacres targeted the elimination of three Christian communities:…”

Section: Ottoman Millets Tanzimat Reforms and Anti-christian Violencementioning

confidence: 99%

Framing Sectarianism in the Middle East

Cheterian

2021

J Historical Sociology

View full text Add to dashboard Cite

This paper argues that a long view perspective of contemporary sectarianism between Sunni and Shia Islam in the Middle East could be read on the background of earlier forms of sectarianism going back to the 19 th and 20 th century history of the region. Such an approach would disentangle sectarianism from primordial narratives as an intrinsic problem of Islam going back to the early schism of the 7 th century and place it in social formations and social practices, and link it to the emergence of sectarianism during the Ottoman age of reforms. It would explicit arguments that link sectarianism with modernism, discussing how the emergence of modern, secular institutions that were based in early-modern millet system led to sects and sectarianism. The outcome of this approach is conceptualization of sect and sectarianism, its categorization, and confronting it with other modern narratives of the history of the Middle East.

show abstract

Section: Ottoman Millets Tanzimat Reforms and Anti-christian Violencementioning

confidence: 99%

Framing Sectarianism in the Middle East

Cheterian

2021

J Historical Sociology

View full text Add to dashboard Cite

show abstract

“…For many genocide researchers, the Armenian genocide is, as Horowitz (1980: 47) puts it, ‘the essential prototype of genocide in the twentieth century’. For many scholars, it is the first time a regime, trying to transform a multi-ethnic empire into a sovereign nation-state, employed modern technological means to deport and destroy ethnic communities as part of a modernization programme (Akçam, 2012; Bjørnlund, 2009; Derderian, 2005; Fein, 1999; Gingeras, 2009; Kaligian, 2008; Kasymov, 2013; Lemkin, 2013; Levene, 1998; Melson, 2013). The practice of destroying communities, in combination with the rape, abduction and trafficking of women has a long history in the region, which goes back to the Assyrian Empire (Bjørnlund, 2009; Derderian, 2005; Fein, 1999: 45; Klein, 2007; Peirce, 2011; Zilfi, 2010).…”

Section: Introductionmentioning

confidence: 99%

Heroines of gendercide: The religious sensemaking of rape and abduction in Aramean, Assyrian and Chaldean migrant communities

Mutlu-Numansen

Ossewaarde

2015

European Journal of Women's Studies

View full text Add to dashboard Cite

This study seeks to understand a diaspora community narrative of rape and abduction suffered during the genocidal massacre of 1915 in the Ottoman Empire and its aftermath. Based on interviews with 50 Aramean, Assyrian and Chaldean migrants in Sweden, Germany and the Netherlands, whose families are from the village of Bote, known as one of the 'killing fields' in southeast Turkey, the article explores the ways in which descendants remember the 'forgotten genocide' of Aramean, Assyrian and Chaldean communities in 1915. The research reveals that the descendants of survivors make sense of the sexual violence experienced in Bote mainly through a religious narrative and that, for them, the genocide is, in spite of all the sufferings the males had to go through, a feminized event. In their gendercide narrative, the abducted and raped women are identified as the 'heroines' of the genocide.

show abstract

“…For many genocide researchers, the Armenian genocide is, as Horowitz (1980: 47) puts it, 'the essential prototype of genocide in the twentieth century'. For many scholars, it is the first time a regime, trying to transform a multi-ethnic empire into a sovereign nationstate, employed modern technological means to deport and destroy ethnic communities as part of a modernization programme (Akçam, 2012;Gingeras, 2009;Kaligian, 2008;Kasymov, 2013;Lemkin, 2013;. The practice of destroying communities, in combination with the rape, abduction and trafficking of women has a long history in the region, which goes back to the Assyrian Empire Fein, 1999: 45;Peirce, 2011;.…”

Section: Introductionmentioning

confidence: 99%

"I am telling you this for I have seen it" : The Sayfo diasporic politics of memory and the genocide recognition struggle of the Aramean, Assyrian, and Chaldean migrant communities in Western Europe

Mutlu-Numansen¹

View full text Add to dashboard Cite

Shamen, the man portrayed on the cover of this book, is one of the few Sayfo survivors of Bote. During the 13 days of hell in the summer of 1915 in Bote, his entire family was slaughtered brutally by the Kurds. The only survivors were Shamen and his sister Maryam. His sister was abducted by Kurds to be forced to marry and Shamen was taken by Kurds as a child slave and forced to convert to Islam. Mostly the beautiful children were spared and since Shamen had a fair skin and blue eyes, what was considered beautiful and unique in this region, he was abducted instead of being killed. The Kurds that abducted him changed his Christian name Shamen (Simon) to an Islamic name, Ahmedke. For seven years he served this Kurdish family as a slave until one day his distant cousin Isa (Bilge) came to look for him. His cousin knew where to look because it was Maryam, Shamen's sister, that informed their cousin about his whereabouts. Maryam once saw Shamen in the fields keeping his Kurdish lord's sheep. She did not reach out to her brother because she feared someone might alert the Kurds and kill him. However, when she escaped from her abductor and found safe haven in Aynwardo, she also found few remaining distant relatives and told them Shamen was alive. And so, Shamen returned to Bote with his cousin Isa after living as a Muslim slave for seven years. During the first few years he had trouble to unlearn his Islamic habits, such as ritually washing before prayer. This lead to frustrations of his fellow Christian people in Bote. Nevertheless his uncle Bishop Afrem Bilgic told the people in Bote to have some patience because he believed Shamen needed some time to become his old self again. And indeed, after some time, Shamen returned to his old habits and married a Christian woman from a nearby village Saleḥ, called Maryam. Together with his wife he had four sons: Hane, Halaf, Malke, and Saliba, and one daughter Basna, many (great)grandchildren and became 102 years old. In his adult life he became one of the most devoted Christian and he went to church every day. His religion was very important to him. Wherever he was, he never stopped telling about what he had seen during the Sayfo, even when he was of old age. His memory never failed him. He would always take the opportunity to tell about how he was hidden in the underground tunnels of the church in Bote and that he saw his uncle dying in front of the church telling him to run for his life. He would tell his children, grandchildren, and greatgrandchildren to never forget what he had been trough because he had seen it with his own eyes. And I remember his words, his voice and how he used to sit in his bed as an old man telling us about our history and what had happened to our ancestors, for Shamen beQasho is my beloved great-grandfather.

show abstract

The example of the Armenian genocide and the role of the millet system in its execution

Cited by 3 publications

References 6 publications

Framing Sectarianism in the Middle East

Framing Sectarianism in the Middle East

Heroines of gendercide: The religious sensemaking of rape and abduction in Aramean, Assyrian and Chaldean migrant communities

"I am telling you this for I have seen it" : The Sayfo diasporic politics of memory and the genocide recognition struggle of the Aramean, Assyrian, and Chaldean migrant communities in Western Europe

Contact Info

Product

Resources

About