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By Ioanna Theou
The Turkish Ministry of foreign Affairs rejects the term ‘Greek Genocide’, calling the claims a distortion of history with no scientific or historical basis. In its statement of 23 May 2007, the Ministry criticised the events organised in Greece in connection with the recognition of the “alleged genocide” of the Pontian Greeks [1]
To examine the historical situation of Christian populations in Asia Minor during this period, it is important to consider contemporary documentary evidence. One such source is the League of Nations document Situation of the Christians in Asia Minor, dated 17 December 1921.
It is a message from the Ecumenical Patriarchate concerning the reported persecution, deportation and killing of Christian populations under the nationalist regime led by Mustafa Kemal. The document provides ample evidence of the allegations, communicated to the international community at the time, and of the Patriarchate’s efforts to obtain international intervention.
The following analysis examines the incidents described in this document, including deportations from the Pontus region, reports of deaths during deportations, violence against clergy, and the destruction of villages. These accounts are considered in the context of the original communication, distinguishing between the allegations recorded in the document and independently established historical conclusions.
More specifically, the Ecumenical Patriarchate sent to the President of the Council of the League of Nations a letter. In this letter it stated that the Christians in Turkey suffered and were in big danger under the revolutionary regime of Mustafa Kemal already from 1921. The regime of Mustafa Kemal did not hesitate to murder christians, both women, men and kids according to their plan of ‘’Ottomanising’’ the country. The main goal of this plan was to suppress the greek citizens of the former Ottoman Empire, who had achieved financial success in the country. The Christian Greeks of the Ottoman Empire were educated and most of them had successful businesses both inside the country and in dealing with foreign nations.
The present-day Turks did what their ancestors didn’t do in the 16th century. The Turkish government decided to massacre, to pillage and to forcibly convert the minorities of the late Ottoman Empire. These atrocities were necessary for the continuation of their nationalistic programme.
The government of Mustafa Kemal cut off the Supreme Authority of the Church of all communication with its representatives.[2] The League of Nations had reliable information about events that took place in regions even far way from the war. For instance, the League of Nations, observed that six dioceses of Pontus, -in the diocese of Angyra, Caesarea, Iconium (Koniah), Heliopolis, Pissidin and Philadelphia, which were situated very far from the war in Anatolia and there were no justifications for military measures, the Greeks age from 15 to 70 were being forcibly deported to Van, Bitlis, Diarbekir, Erzerum, and Mamouret-ul-Asiz.
Of course, a large number of these citizens died from fatigue, deprivation, and diseases. In many cases the deported citizens were slaughtered by the agents of Mustafa Kemal. At the end of June and at the beginning of July, the convoys with thousand men who proceeded from Samsun died from the turkish gendarmerie who escorted them. 216 persons of one convoy were murdered at Djib-is-ham, and 700 persons at Tsakali on the Mamour-dagh mountain. At Bafra on the Halys and at Alatsam, in June, men were dragged from their homes and most of them were murdered.[3]
The clergy also suffered from the Turks. More specifically, seven priests of the dioceses of Bafra, Alatsam were crucified after suffering the tortures. The priest of the village of Tepedjik had the same fate. Euthimius, the bishop of Zela, died in prison at Amassia. The Greek Archbishop and the Amrnian Archbishop of Koniah was exiled to Erzerum. Monseignour Hierotheos, bishop of Arestea was exiled to an unknown destination in Turkey.
Mustafa Kemal created the so-called ‘’Tribunals of Independence’’ to justify his dark work of extermination. The ‘’Tribunals of Independence’’ condemned to death and executed the crème de la crème of the population of the former Ottoman Empire; doctors, lawyers, professors, bank directors, large land-owners, prominent businessmen. For instance, the archimandrite Plato Aivazuduz, Matthew Cofides, the former Member of Parliament for Trebizond, Professor George Papamarku, D. Theoharidis, professor at the American College of Merzifun, Paul Bacon, missionary (the last two persons belong to the Protestant faith). The aforementioned examples went in trial with no witnessese or legal counsel and they were simply accused of maintaining relations with nations of the Entente.[4]
In September and October of 1921, boys between the age of 12-15, were sent from Sinope to an unknown destination. The fate of women and young children were the same as the men. Women and young children were massacred at Bafra, Ladik Tchartchamba, Alatsam, Kavak, Hafza, Merzifun, Kirkharman, Messudio/ Niksar, and Erbaa. Massacres took place also at Karahissar- Charki, and at Zara. In these two districts Mustafa Kemal granted control to Osman Agha, one of his most bloodthirsty followers. The same crimes were committed in seven villages of the diocese of Rodopolis. The disaster was big, and 338 villages of the Amassia diocese were destroyed by fire and sword.
Most of the villages of Kerassunda and Neocesarea had the same fate. Only few women and children managed to escape in the mountains and forests, but they were hunted down by orders of Mustafa Kemal [5] The Ecumenical Patriarchate pleaded for international intervention in order to try and save the survivors of these disastrous conditions. This report was signed by Nicolas, Archbishop of Caesarea, Locum Tenens of the Ecumenical Patriarchate.[6]
This testimony is deeply moving and reveals information that is rarely found in Greek history books. It is precisely the kind of historical evidence that deserves to be taught in schools. As a nation, Greece needs to have a thorough understanding of its history before engaging in dialogue with Turkey. A clear understanding of the past is essential to approaching the present with knowledge and historical awareness. This is the reason for instance, why greek political figures should not be posing with photographs of Mustafa Kemal when they visiting Turkey or indeed, similarly problematic is to pay respect by visiting his mausoleum.
Resources
[1] Ministry of Foreign Affairs of Turkey, Press Statement Regarding the Events Organized in the Context of the So-Called Pontian – Greek Genocide. No. 80. May 23, 2007. https://www.mfa.gov.tr/p_no_80—23-may-2007-press-statement-regarding-the-events-organized-in-the-context-of-the-so-called-pontian—greek-genocide-unofficial-translation-_p.en.mfa
[2] League of Nations, ‘’Situation of the Christians in Asia Minor’’, note by the Secretary- General, 17 December 1921, C. 526.M.380.1921.I., pp. 1.
[3] Ibid., 2-3.
[4] Ibid., 3-4.
[5] Ibid., 4.
[6] Ibid., 5.