Sorrowful Shores: Violence, Ethnicity, and the End of the Ottoman Empire, 1912–1923

Travis, Hannibal

doi:10.1080/14623528.2010.483062

Cited by 3 publications

(4 citation statements)

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“…There is still a vast gap in the study of the transition period with regard to the different localities that contributed to the nationalist resistance movement. Indeed, compared to the 1908 revolution and how it is examined in the light of the events in Macedonia, this study urges for more studies similar to Gingeras (2009) and Tekeli (1998): a multiplicity of narratives of different regions which can then be combined instead of a narrative based solely on national congresses.…”

Section: Upheavals Negotiations and Unification In 1918-20mentioning

confidence: 96%

Revolution and War: International Entanglements in the Ottoman Transition

Göçer¹

2022

Gaziantep University Journal of Social Sciences

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Ö Z20. yüzyılın başlangıcında Orta doğu bölgesinde devrimler, savaşlar ve dış müdahalelerle geçen bir dönüşüm yaşandı. Bölge bugün de, yeni kalkışmalar, savaşlar ve dış müdahalelerle karşı karşıyayken, küresel siyasetin iç siyaset üzerindeki etkisini değerlendirmek önemlidir. Bu çalışma, Uluslararası Tarihsel Sosyoloji yaklaşımından aldığı ilhamla, 1908 Jön Türk Devrimi ve 1920 Ankara'da yeni Meclis'in açılması olaylarında siyasi öznelerin ortaya çıkışını incelemektedir. Ulus-ötesi öğrenme süreçleri, yeni bir uluslararası düzen, küresel düzeydeki entelektüel ilişkiler ve daha birçok ulus-ötesi bağlantıların Anadolu'da devrimci bir öznenin oluşmasına katkıda bulunmuştur. Bu dönemin eyleme geçen aktörleri, uluslararası, imparatorluk ve yerel düzeylerin oluşturduğu bir konjonktürün ürünüdür.

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Section: Upheavals Negotiations and Unification In 1918-20mentioning

confidence: 96%

Revolution and War: International Entanglements in the Ottoman Transition

Göçer¹

2022

Gaziantep University Journal of Social Sciences

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“…The twentieth century would introduce new "national" realities worldwide, as well as novel strands of imperialism, tensions and ruptures between capitalism and collectivism, war and demographic engineering, and further mass migration. These in turn unleashed different culturally and ethnically homogenizing forces within the post-Ottoman lands (Gingeras 2009;Üngör 2011;Yenen 2023). Exile and displacement were, yet again, central to these histories of dissolution and reinvention.…”

mentioning

confidence: 99%

Special issue Editors’ Introduction: narrating exile in the Ottoman and post-Ottoman world

Alloul,

Maessen,

Üngör

2024

New Perspect. Turk.

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“…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%

“…But when the Empire set out to reform into a sovereign nation-state along the Western model, supported by the European powers, Üngör (2008: 18) observes, 'Eastern Anatolia became a laboratory for nationalist visions of the future'. Since the 1890s, the security situation of ethnic minorities had deteriorated in Eastern Anatolia and churches, monasteries, cemeteries, schools, libraries, literature, music and language were systematically destroyed as a prelude to the activity of paramilitaries, provincial militias, human trafficking gangs and death squads in 1915 Gingeras, 2009;Kaligian, 2008). After 1915, and in the new Republic, nationalist Turkification, assimilation, ethnic cleansing, persecution and systematic discrimination continued (Akçam, 2012;Kaligian, 2008;Üngör, 2008;Zürcher, 2010) 1 .…”

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

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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.

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Sorrowful Shores: Violence, Ethnicity, and the End of the Ottoman Empire, 1912–1923

Cited by 3 publications

References 0 publications

Revolution and War: International Entanglements in the Ottoman Transition

Revolution and War: International Entanglements in the Ottoman Transition

Special issue Editors’ Introduction: narrating exile in the Ottoman and post-Ottoman world

"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

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