Author: Harut Sassounian

I just found a video in which two Turkish scholars are advocating the recognition of the Armenian Genocide by the Republic of Turkey. The discussion took place in 2015 on the 100th anniversary of the Armenian Genocide. The conversation between Erdogan Aydin and Aydin Chubukchu is in Turkish with English subtitles on the video. The name of the one hour and 37 minute-long program is Tower of Babel. The title of the program is “Facing the Genocide.”

The unnamed Turkish moderator started the program with the following questions: “What really happened in 1915; what people lived through? was it a genocide? was it a deportation?”

Here are excerpts from that discussion:

Erdogan Aydin: “Let’s remember that the deportation in 1915, when one focuses on the details, means the same thing as the genocide of 1948…. If the deportation is not carried out by the consent of the people who are exiled for their own security — by the way, deportations are not carried out for this [reason]. It is done to enlarge sovereignty of states, punish society, settle others if the land is productive. So, if it is done against the will of the people, if all of them, including women, children, and the elderly are sent away, then this is a Crime Against Humanity.”

Moderator: “Davutoglu (former Prime Minister of Turkey) says so. He says, he repeats everywhere that deportation is a Crime Against Humanity. He accepts it as such.”

Aydin Chubukchu: “…But when we examine the articles of the 1948 Genocide Convention, we see that they in fact define this practice….”

Erdogan Aydin: “The documents that historians examine are not so important. What is important is the way of interpretation of those documents and how a final report would be penned and to serve which policy. The historian is not someone like a physician in a laboratory. History is not definite or closed to interpretation. It cannot be explained by strict cause and effect relations. All those who have studied the documents and made claims until today are already historians. Ultimately, those who will settle the question under the light of facts that historians present are the politicians. Of course, it is political. When it comes to politics, what historians say is not so important. Documents, statistics, laws showing the state practice on the abandoned properties have already showed that the Armenian people have reached the zero point as they had consisted of a large population in this country. Where did this people go? Where did this pedigree go to? The question is so simple. If they were not massacred then what happened to them? They did not vaporize, did they? As very well-known facts show, war and the Russian invasion in the region of Van, Bitlis, etc., until Erzincan were a pretext to exile Armenians from those lands. How? By being deported. Yes, villages were emptied. People, including children on foot, bare and hungry, were forced to walk to Syria. They were deported from Erzurum, Kars, Erzincan and Van to Syria under the transportation conditions of the time. They could not reach [Syria] because, according to the plan, unarmed miserable, naked, hungry civilians, women with their babies, as we see in the photos behind us, were also attacked by gangs along the way. They were robbed on the way, held as captives, massacred. Eventually, only one fourth of the Armenians who were deported from Turkey reached Syria. Three fourths died on the way. Ottoman documents also accept these deaths due to epidemics or assaults, [but] they say they had nothing to do with it. Historical documents are clear. The critical point is how the state politically will handle and what it will infer from them. Historians have already done what they should do. Telegram sent from someone to someone – thousands of documents like this. Thousands of documents are exposed. No secret document remains. If there is any secret document, it is a part of the documents transferred from the Ottoman Empire to Turkey. The documents that prove the genocide by saying ‘massacre them on the roads while deporting’ are being hidden of course. We can never see them. As [Turkish journalist] Veysi Sansozen said yesterday, we demand the evidence of the murder from the murderer. Does he give? No, he does not. It will never show up. Documents that Armenians have are rather based on testimonies and reports prepared by clergy, foreign diplomats, and journalists. Most of them obviously reflect the entire tragedy. There are photos and films shot at that time despite very limited opportunities. The annihilation of the Armenian people is doubtless. They were annihilated. This is the point.”

Aydin Chubukchu: “Let me add this. This was not done by historians, but by politicians. Cleaning it is also their job. Secondly, as my brother Aydin mentioned, the perpetrators of these kinds of jobs usually delete the documents, use expressions that are not possible to decipher. So, when a felon oppresses, he tries to fabricate a cover for it. In fact, the most important document is the actual and physical eradication of a people from their historical land.” 

Erdogan Aydin: “After 100 years have passed from the event, the 100th anniversary of the genocide should be a turning point. This is how world public opinion looks at it. Why couldn’t this question be solved for 100 years? This is a problem. On the other hand, considering Turkey’s foreign policy and its relations with the West and the US, we can talk about cornering Turkey. Undoubtedly, this issue is now a political card. It also has that aspect. But this does not change the fact that Armenians were annihilated. When one says that the French, Germans, the Pope want this [recognition], our domestic public opinion perceives it as if all Christians of the world, all ‘giavours’ [infidels] have united and attacked us. It is obvious that as long as this crime sticks on them, all Turkish governments and the state will have trouble. That part interests the state, but the same thing is also a shame for us and a shame for the Turkish people. We want to get rid of this. Whoever wants this. But we want it. We are all today guilty and responsible for the ignominious murder against the Armenian people. We should feel this. So we want to get rid of this. Undoubtedly, there is another aspect. Facing the genocide is an important chapter of our struggle for democracy. If we defend the ideals of fraternity of peoples and peaceful cohabitation, we should perform our duties retrospectively too. Additionally, the Armenian Question is a topic that continuously nurtures fascism and bigotry. Animosity against Armenians is an essential part of fascist propaganda. Therefore, in the struggle for democracy, this question should be settled; genocide should be recognized to break and bury the arms of fascism, bigotry and chauvinism.”

(Next week, part II)

Parnag Shishigyan is a heroic Zeytountsi who retrieved hundreds of Armenian orphans from Arab families in the Syrian desert after the Armenian Genocide. His name is not known to most Armenians. Therefore it is worthwhile to focus attention on his life and his good deeds. He is buried in the little town of Hovdashad, a few miles outside of Yerevan.

Last month, Zarmik Sargsyan from Yerevan posted on her Facebook page a very moving tribute to Parnag Shishigyan after visiting his grave. The only reference to his unique accomplishment is a booklet published 30 years ago by Hagop Jghlyan whose family he had rescued. The book was aptly titled, “A Life Left in the Shadows.” Sargsyan attempted to take Shishigyan’s life out of the shadows and present him to the public at large.

From April 10 to May 18, 1915, the heroic town of Zeytoun in Cilicia was depopulated. The men were herded into the infamous Ottoman Turkish “Labor Battalions.” On the road to Deir Zor, Syria, 14-year-old Parnag, ignoring the snakes and scorpions around him, spent days cuddling the corpse of his mother who was killed by the sword of a Turkish soldier. He was rescued by a Bedouin Arab from the Shammar tribe, who, after digging a grave in the sand for Parnag’s mother with his dagger, placed the young boy on his horse and took him to his home.

Young Parnag who already knew Armenian, German and Turkish, soon also learned Arabic. Besides herding sheep and camels, Parnag, renamed Ahmet El Jezza, taught the tribesmen how to write in Arabic. He became very popular in the region because of his diligence, humility, and serious demeanor.

Soon, in the course of herding sheep, Parnag came across in the desert many Armenian children adopted by local Arabs. He reminded them of their Armenian heritage and began to write down their names and places of residence in a notebook.

In 1924, 23-year-old “Ahmet”, as a trusted and literate young man, was asked to deliver a herd of sheep bought by wealthy Arabs from Aleppo. Once in Aleppo, he was surprised to see Armenian signs on store fronts and people speaking in Armenian. He was offered a job and a place to stay by local Armenians, but he turned down the offers, saying he had a family in the desert and could not abandon them. He then showed to an Armenian shoemaker his notebook listing the names and places of Armenian children living in the desert with Arab families. He had promised himself to gather these Armenian children, help them marry each other and find their relatives, if still alive. It was a very difficult task. Most of the children, having lived with Arab families for several years, did not remember their heritage and did not know that there were other Armenians still in existence. But Parnag persisted despite the obstacles.

The shoemaker Panos, President of the Rescue Committee of Armenian orphans from Arab and Kurdish tribes, was stunned. During the last few months, the Committee had barely rescued a couple of children, and now Panos was seeing an entire notebook full of Armenian names.

After returning to his tribe, Parnag kept sending list after list of Armenian children to Aleppo. The Rescue Committee would then go to the desert, pay off the tribesmen and take the Armenian children to Aleppo or Beirut.

Eventually, the Syrian government allocated two villages in the desert to Armenians. Parnag got married to an Armenian woman by the name of Wadha who later changed her name to Siranoush. Respecting their adoptive Arab parents, they agreed to have the marriage ceremony performed by a Muslim Sheikh. The couple planned to have an Armenian wedding later on. Parnag’s four Arab “brothers” were not happy that he was leaving them to go and settle in the new Armenian village of Tel El-Brak. They divided the family belongings into five. Parnag took with him 100 sheep, five camels, a horse, a rifle, and household items.

Parnag brought the hundreds of Arabized Armenians to his village, gave them Armenian names and arranged their marriages. He organized the young men of the village to collect the bones of Armenian martyrs from Deir Zor, Raqqa, around the Euphrates and Khabour rivers and the tragic cave of Sheddedeh. Parnag held a memorial ceremony for the souls of the deceased!

The two Armenian villages in the desert soon prospered. They formed a sports organization and a music band. In 1947, when Parnag became aware of the mass migration back to Soviet Armenia he decided to return to the homeland! He left all his possessions behind except for one thing, his Arabian horse, which he donated to a horse ranch after arriving in Armenia.

Parnag’s family settled in Hovdashad, a village near Echmiadzin where he worked as a farmer. His wife, Siranoush, had five more children in Armenia. Even though Parnag had retrieved hundreds of Armenian children, he always thought of the hundreds of other children who were not, including his wife, Siranoush’s sister.

In the Hovdashad cemetery, there is a statue of Parnag in Arabic attire. The house that Parnag built in 1956 in that village is now like a museum, where his clothes and his photos are displayed. Facebook writer Zarmik Sargsyan recalls that Parnag’s great-grandson Hagop was married in Los Angeles on April 17, 1997, in the presence of his seven siblings. It is ironic that the descendants of the man, who had sacrificed so much to rescue Armenians and moved to the homeland, now live far away from Armenia, in Los Angeles!

Armenians both in Armenia and the Diaspora should visit the village of Hovdashad and Parnag’s grave to pay tribute to the man who retrieved hundreds of Armenian orphans and returned them to their heritage.

A major controversy erupted in Turkey last week after a pro-Erdogan Turkish Islamist magazine “Gercek Hayat” (Real Life) claimed that the controversial Turkish Imam Fethullah Gulen had written a letter on May 6, 1965 acknowledging the Armenian Genocide. The letter is included in a special 176-page edition of the magazine which belongs to the editorial group of the pro-government newspaper “Yeni Safak,” owned by the family of the Turkish president’s son-in-law.

Gercek Hayat’s article also accused of collaborating with Gulen, the Chief Rabbi of Istanbul Isahak Kahleva, Greek Orthodox Patriarch Bartholomew, former Armenian Patriarch of Turkey Shnorhk Kaloustian, the CIA, NATO, Zionists, Hillary Clinton, Pope John Paul II, and former Turkish leaders Ismet Inonu, Bulent Ecevit and Suleyman Demirel.

Gulen escaped to the United States in 1999. Later on, he and President Erdogan became antagonists after a lengthy collaboration during which Erdogan had used Gulen’s contacts and resources to come to power. In 2016, after the attempted coup d’état in Turkey, Erdogan accused Gulen of being the mastermind of the coup. Erdogan jailed and fired tens of thousands of Gulen’s followers. Since then Erdogan has made repeated requests to the U.S. Government to have Gulen extradited to Turkey, where he faces certain death. The United States rejected Erdogan’s requests. Even those accused of associating with Gulen, who were living outside of Turkey, were kidnapped by Erdogan’s secret agents and brought back to Turkey to face harsh charges.

Under these circumstances, when a pro-Erdogan magazine accused the leaders of religious minorities and others in Turkey of associating with Gulen, they became rightly concerned about their physical well-being and possible attacks on their religious and cultural institutions.

Regarding Gulen’s letter, published by the Turkish magazine, addressed to the former Armenian Patriarch, it has been published several times before by the Turkish media.

Here are excerpts of Gulen’s May 6, 1965 letter: “I have known Armenian families and individuals during my childhood and working positions. I will not stop cursing the Great Genocide committed against Armenians in 1915. I know that among the people killed and massacred were many highly respected individuals, for whose memory I bow with respect. I curse with great grief the massacre of the sons of the Great Prophet Christ by ignorant individuals who call themselves Muslims.”

The Turkish magazine reported that in response Shnorhk Patriarch thanked Gulen, stating that the country needs preachers like him: “We believe that the fraternal ties will remain intact in our sacred country where there are valuable and fair-minded preachers like you.”

Gulen’s purported 1965 letter is typed on a paper that appears yellowish, making it look authentic. In 2013, while in the U.S., Gulen issued another statement which said: “The Ittihadists committed the wrong policy. It is up to us to correct the wrong policy of the Ittihadists. That is why we should be in a very good dialog with Armenians and other nations. For the sake of a dialog, we should use every opportunity in the best possible way.”

The good news is that the religious leaders of minority communities in Turkey had the courage to harshly criticize the Turkish magazine. The Armenian Patriarchate issued a statement in which it “regretted the false accusations against Shnorhk Patriarch. Such writings under the umbrella of freedom of the press cause pain to us and can lead to horrible consequences. These falsehoods are worrisome to the Armenian Patriarchate of Turkey and the Armenian community. Racist manifestations, as elsewhere, also seen in this country, make it impossible to escape from their consequences…. Such baseless mud-slinging is unacceptable to us. We believe that the relevant authorities will stop this injustice and hope that the rules will be enforced, taking the necessary steps against the authors.”

The Greek Orthodox Patriarchate also condemned the Turkish magazine calling the published information “completely false and biased…. The publication of these claims cause distress among Christians, Jews and Muslims and are particularly serious and irresponsible, because they undermine the unity of our people…. Such information is extremely dangerous and could be the cause of dangerous acts of racism and intolerance. The Ecumenical Patriarch Bartholomew feels very bitter and resentful for the accusations that have been made against him, despite his efforts for the good of our country.”

The Jewish community in Istanbul also criticized the Turkish magazine: “We condemn the discrimination and provocation caused by these publications, with baseless accusations against our Chief Rabbi. These hate publications are damaging Turkey. For our part, we hope for an immediate restoration of the truth against these publications of hate — through correct information and legal means — as they influence our Turkey, of which we are an integral part.”

Meanwhile, the Armenian member of the Turkish Parliament, Garo Paylan, referred the controversy to the Parliament by writing to the Vice President of the country, Fuat Oktay: “Can’t the expressions of hatred used periodically by the news media close to the Turkish President result in crimes based on hatred?”

I would like to conclude with three key points:

1) Fethullah Gulen was the ally of Erdogan before the latter asserted his dictatorial powers. The publications close to Erdogan, rather than blaming the leaders of minority religions and others, should first of all blame Erdogan for his long years of association with Gulen!

2) If Gulen’s letter is authentic, he has done nothing wrong. He has simply acknowledged the truth about the Armenian Genocide. Erdogan is the one to be blamed for lying about the Armenian Genocide!

3) The minority communities in Turkey are terrified by the article in the Turkish magazine because they know that there are plenty of extremists in Turkey who will resort to horrible acts of violence against Armenians, Assyrians, Greeks, Jews and Kurds. Their fear is justified. These minority community leaders should be commended for boldly speaking out against the threatening article in the Turkish magazine.