By Eric Vandenbroeck
Previously, Turkey had used its leverage as a US Nato ally to stifle recognition of the Armenian genocide
and has threatened consequences for bilateral relations.
On its fourth try,
the Senate has approved a resolution that recognizes the mass killings of
Armenians by Ottoman Turks a century ago as genocide.
The resolution had
been blocked three times at the request of the White House but won unanimous
approval on Thursday 12 Dec..
In the United States,
a large Armenian
community centered in Los Angeles has been pressing for years for Congress
to condemn the Armenian genocide. Turkey, which cut military ties to France
over a similar action, has reacted with angry threats. A bill to that effect
nearly passed in the fall of 2007, gaining a majority of co-sponsors and
passing a committee vote. But the Bush administration, noting that Turkey is a
critical ally, more than 70 percent of the military air supplies for Iraq go
through the Incirlik airbase there, pressed for the bill to be withdrawn, and
it was.
Over many years,
because of the fear of alienating Turkey, diplomats have been told to avoid
mentioning the well-documented genocide. In 2005, when John Evans, the American
ambassador to Armenia, said that “the Armenian genocide was the
first genocide of the 20th century,” he was recalled and forced into early
retirement. Stating the truth was seen as an act of insubordination.
The current passage
of the
legislation, which is nonbinding, asserts that it is U.S. policy to
commemorate as genocide the killing of 1.5 million Armenians by the Ottoman
Empire from 1915 to 1923. The Ottoman Empire was centered in present-day
Turkey.
Activist groups
cheered the vote as long overdue. “The president ran out of people he could
turn to enforce Erdogan’s veto,” said
Aram Hamparian, executive director of the
Armenian National Committee of America. Turkey’s decades-long opposition to the
resolution was “the longest-lasting veto over U.S. foreign policy” by a foreign
power in American history, Hamparian said.
For years, Turkey had
successfully deployed an army of high-priced lobbyists to stop the measure.
Ankara spent more than $6 million to press its agenda in Washington in 2018,
according to data compiled by the Center for Responsive Politics, a campaign
finance watchdog group.
Turkey
has condemned the move and said it has put the relationship between the two
nations at risk.
Legislatures in
Germany, France and other European countries have also recognized
the massacre of Armenians between 1915 and 1917 as genocide.
So what really happened?
In 1908, a new
government came to power in Turkey. A group of reformers who called themselves
the “Young Turks” overthrew Sultan Abdul Hamid and established a more modern
constitutional government.
At first, the
Armenians were hopeful that they would have an equal place in this new state, but
they soon learned that what the nationalistic Young Turks wanted most of all
was to “Turkify” the empire. According to this way of thinking, non-Turks, and
especially Christian non-Turks were a grave threat to the new state.
On the eve of World
War I, there were two million Armenians in the declining Ottoman Empire. By
1922, there were fewer than 400,000. The others some 1.5 million.
The evidence in the
Ottoman archives is augmented by the documents found in Germany and Austria,
which give ample confirmation that we are looking at a centrally planned
operation of annihilation. See for example Talat Pasha (minister of the
interior): "What we are dealing with here is the annihilation of the
Armenians." 1
That time government
in the form of the Committee of Union and Progress (CUP) founded a special
organization that participated in what led to the destruction of the Ottoman
Armenian community. This organization adopted its name in 1913 and functioned
like a Special Forces outfit.
During the Armenian
genocide, there was a great deal of collaboration between the Special
Organization and the Central Committee as well as the local organizations of
the CUP. In the 1919 trial of Unionist leaders, many documents and several
defendants testified to the fact that the Special Organization worked hand in
hand with the CUP, even as it was officially tied to the War Ministry.
The genocide unfolded
in three episodes: first, the massacre of perhaps 200,000 Ottoman Armenians
that took place between 1894 and 1896; then the much larger deportation and
slaughter of Armenians that began in 1915 and has been widely recognized as
genocide; and third, as mentioned underneath, the destruction or deportation of
the remaining Christians (mostly Greeks) during and after the conflict of 1919-22,
which Turks call their War of
Independence. The fate of Assyrian
Christians, of whom 250,000 or more may have perished.
The first episode
unfolded in an Ottoman Empire that was at once modernizing and crumbling, while
in chronic rivalry with the Russians. The second took place when the Turks were
at war with three Christian powers (Britain, France, and Russia) and were
concerned about being overrun from west and east. During the third, Greek
expeditionary forces had occupied the port of Izmir, with approval from their
Western allies, and then marched inland.
Under
scrutiny, during the US Senate hearings, there is little doubt that the
death marches that began in April 1915 were centrally coordinated.
The facts of the
Ottoman campaign have long been established. At the time of the slaughter,
which began in 1915, the American ambassador to the Ottoman Empire, Henry
Morgenthau, cabled Washington that a “campaign of race extermination” was
underway, while the American consul in Aleppo, in what is now Syria, described
a “carefully planned scheme to thoroughly extinguish the Armenian race.”
But there have been
arguments over how long in advance they were planned, and whether it was always
intended that most victims would die.
Ankara argues that
the Armenian death toll was much lower than reported and that people on both
sides died as a result of wartime unrest.
Historians have
contested those assumptions by documenting how Ottoman
soldiers committed massacres and forced
marches that formed part of the Ottoman Empire's mass deportation of Armenians
were instead designed to kill them during the journey.
Based on current
evidence the Ottoman inner circle began planning deadly mass deportations soon
after a Russian victory in January 1915. However, Ottoman policy was also
shaped and hardened by the battle of Van, in which Russians and Armenians
fought successfully, starting in April 1915.
Also Turkey's allies
conceded that the Turkish government had sought to exterminate the country's
Armenian population. For example the Austrian charge d'affaires
Karl Graf von und zu Trauttmansdorff
Weinsberg, said that the mass of
evidence, not only from Armenian sources but from bankers, German officers,
consuls, and other witnesses, led him to conclude in late September that the
Turks, carried out the "extermination of the Armenian race.2
Max Scheubner- Richter, the German vice consul reported to the
German Foreign Office that "there will be no Armenians left in Turkey
after the war."3
Recounting the fate
of several thousand missing Armenian soldiers, Leslie Davis, the American
consul at Harput and Mezreh,
wrote that "it finally appeared that all of them were shot by the
gendarmes who accompanied them."4
The American
missionary physician Clarence Ussher, a resident of Van for several years,
described a tense city ready to explode amidst rumors of massacres and reports
of murders of disarmed Armenian· soldiers. Even in Ussher's presence, Djevdet Bey gave orders to destroy a nearby community. It
was small wonder, then, that when Bey demanded four thousand Armenian men,
Armenians "felt certain he intended to put the four thousand to
death." On April 19, according to Ussher, Turkish units stationed in
villages around Van received the order that "the Armenians must be
exterminated."5
By the fall of 1915
the physical evidence of slaughter marked the landscape. Roads and rivers were
filled with dead bodies. For weeks corpses, many tied back to back, floated
down the Euphrates River into what is now northern Syria. The Euphrates briefly
cleared, then corpses reappeared, if anything in still larger numbers. This
time the dead were "chiefly women and children." Travelers on the
roads of eastern Turkey also saw the dead everywhere. A journey outside Harput in November revealed hands and feet sticking out of
the ground, and decomposing bodies: the missionary Mary Riggs wrote, "The
Land was polluted."6
But as mentioned at
the start Turkey continues to deny it happened and stopped anybody searching
any of the archives in Turkey. Therefore it might be at its place here to
explain how relevant research nevertheless advanced.
How the research came about, the revealing
bibliography
The man who invented
the word “genocide”, Raphael Lemkin, a lawyer of Polish-Jewish origin, was
moved to investigate the attempt to eliminate an entire people by accounts of
the massacres of Armenians. He did not, however, coin the word until 1943,
applying it to Nazi Germany and the Jews in a book published a year later,
“Axis Rule in Occupied Europe.”
Interest in the
Holocaust, the Armenian Genocide, and genocide as a field of study, however,
more generally began to emerge in the 1960s and subsequent decades.
“Holocaust consciousness”
moved from primarily a Jewish concern into the broader public with the trial of
Adolf Eichmann in 1961, Hannah Arendt’s controversial Eichmann in Jerusalem
(1963), and the growing connection made between the tragedy in Europe and the
survival of the state of Israel. The very term “holocaust,” which earlier had
been applied (by David Lloyd-George, for example) to the Armenian massacres, now was nearly
exclusively (and with a capital “H”) used for the Nazi killing of the Jews.⁷
With the fiftieth anniversary of the Armenian deportations in 1965,
commemorations were held around the world, none more striking than the
demonstrations in Erevan that demanded “mer hogher” (our lands) and led, first, to the removal of the
local Communist party secretary and, later, to the building of an official
monument to the Genocide at Tsiternakaberd.⁸
Armenian “genocide consciousness” fed on
the persistent and ever more aggressive denial by the Turkish government and
sponsored spokesmen, including some with academic credentials, that the Young Turk government had ordered the
deportations and massacres in an attempt to exterminate one of the peoples of
the Ottoman Empire. Actions of Armenian terrorists from 1973 into the early 1980s
brought the issue to public attention, but scholarship lagged far behind the
agitated public consciousness. Out of the political and historiographical
struggles of the 1970s came the first serious work by historians in the late
1970s and through the 1980s. Richard G. Hovannisian’s
1978 bibliography of sources on The Armenian Holocaust demonstrated both the
availability of primary sources for anyone who cared to learn about 1915 as
well as the thinness, indeed absence, of academic historical research on the
topic.⁹ In those years one had to turn to the French physician Yves Ternon, who moved from his studies of Nazi medical
atrocities to the genocide.¹⁰ As a small number of Armenian scholars, notably
Richard Hovannisian, Vahakn
Dadrian, and Levon Marashlian, as well as a few non-Armenians like Robert Jay Lifton, Leo Kuper, Ternon, and Tessa Hofmann, began to write about an Armenian
genocide, a defense of the Turks by Heath Lowry, Stanford Shaw, and Justin
McCarthy led to clashes over such fundamental questions as the number of
victims, the role and responsibility of the Committee of Union and Progress, and whether 1915 should be
considered an asymmetrical civil war or intentional, state-directed
extermination of a designated people, that is, genocide.
At the same time,
several Holocaust scholars, seeking to preserve the “uniqueness” of the Jewish
exterminations, rejected the suggestion of equivalence between the Armenian and
Jewish genocides. As the historian Peter Novick reports, “Lucy Dawidowicz (quite falsely) accused the Armenians of ‘turn[ing] the subject into a vulgar contest about who suffered
more.’ She added that while Turks had ‘a rational reason’ for killing
Armenians, the Germans had no rational reason for killing Jews.”¹¹
Armenians were upset
at the reduction of the Armenian presence in Washington’s United States
Holocaust Memorial Museum and by the Israeli government’s attempt to close down
an international genocide conference in Tel Aviv in 1982 after the Turkish
government protested the discussion of the Armenian case.
Prominent American
Jews, including Elie Wiesel, Alan Dershowitz, and Arthur Hertzberg, withdrew from the conference, but
the organizer, Israel W. Charny, went ahead with the meeting.¹² Several
American Armenian scholars, however, refused to attend as well, in protest over
the Israeli invasion of Lebanon that was taking place as the conference held
its sessions. As one state after another officially recognized 1915 as a
genocide, the United States and Israel soon became the two most notable
exceptions, along with Turkey. Activists in Europe and North America organized
a series of campaigns to pressure the holdout states toward genocide
recognition.
Two years after the
crisis over the Tel Aviv conference, the Permanent Peoples’ Tribunal, a civil
society organization founded four years earlier (1979) by the Italian senator Lelio Basso, held a “trial” examining the Armenian
massacres to determine if it constituted genocide. Meeting in Paris from April
13 to 16, 1984, the jury heard the accounts of scholars, among them
Hovannisian, Jirair Libaridian,
Christopher Walker, Hofmann, Ternon, and Dickran Kouymjian, and examined
the arguments of the Turkish government and its supporters. In its verdict the
Tribunal determined that the “extermination of the Armenian population groups
through deportation and massacre constitutes a crime of genocide…. [T]he Young
Turk government is guilty of this genocide, about the acts perpetrated between
1915 and 1917; the Armenian genocide is
also an ‘international crime’ for which the Turkish state must assume
responsibility, without using the pretext of any discontinuity in the existence of the state to elude that
responsibility.”¹³ By the late 1980s, at long last, the first academic severe
scholarship in the West on the fate of the Armenians began to appear in essays,
collected volumes, and comparative studies. A new field of genocide studies
legitimized serious attention to an event that had been all but erased from
historians’ memory.¹⁴ Still, much of the energy spent in these debates centered
on whether genocide had taken place.
Even as new works
appeared, the Turkish official state denial had set the boundaries of the
discussion to the neglect of important issues of interpretation and
explanation. Much of the early literature did not deal explicitly with
questions of causation. A critical intervention by the political scientist
Robert Melson labeled the denialist viewpoint
appropriately the provocation thesis, that is, outside agitators provoked the
Armenians within the Ottoman Empire and upset the relative harmony between
peoples that had existed for many centuries. The Ottoman government’s response
to the Armenian rebellion was measured and justified, in this view, and
therefore it was the Armenians who brought on their destruction.¹⁵
As a form of
explanation, the provocation thesis remained on the political-ideological level
and made no effort to probe the negative features of the Ottoman social and
political order. No discussion was offered to explain why the overwhelming
majority of Armenians acquiesced to Turkish rule and did not participate in the
rebellion. Nor was any explanation besides greed and ambition given to explain
Armenian resistance. Like other conservative views of social discontent and
revolution, arguments such as those put forth by Western historians from
William L. Langer to Stanford Shaw and Turkish apologists like the former
Foreign Ministry official Salahi R. Sonyel, repressed
peoples had no right to resistance.¹⁶
Scholarship on the
late Ottoman Empire and the fate of the Armenians burgeoned in the 1990s and
2000s. Historians of the Ottoman Empire often treated the imperial history as
one primarily of the Muslims, mainly Turks, but in time a broader,
multinational history began to emerge that integrated the stories of the
non-Muslims into the tapestry of the empire.¹⁷ A pioneer in the study of the
Armenian Genocide, the historical sociologist Vahakn
N. Dadrian, made a major, if a controversial,
contribution to the knowledge of 1915 in his synthetic volume, The History of
the Armenian Genocide, arguing that the Genocide resulted from religious
conflict and a Turkish culture of violence.¹⁸ The beautifully written popular
history of poet memoirist Peter Balakian reproduced
in evocative detail the horrors of what happened to the Ottoman Armenians,
though his narrative only hinted at a causal argument and did not attempt a
sustained explanation of why the genocide occurred.¹⁹ Bernard Lewis made the
classical statement explaining the Genocide as the result of conflicting nationalisms.²⁰
The argument from nationalism has dominated much of the subsequent
historiography on the Genocide. In an anthology edited by Hovannisian, Robert Melson, R. Hrair Dekmejian, Hovannisian, and
Leo Kuper explain the Genocide as largely the
result of Turkish nationalist ideology and the political ambitions of the İttihadist leaders.²¹ An essential (regrettably
unpublished) contribution to the local study of the Genocide was written
by Stephan H. Astourian,
the author of significant articles on the causes, development, and aftermath of 1915.²² Exceptional work,
indispensable to establish the truth about the often-obscured events of 1915,
was carried out by two giants among researchers and analysts, Raymond Kévorkian and Wolfgang Gust, who collected the relevant
documents that laid the indisputable foundation of facts of genocide.²³
Perhaps most
extraordinary of all, beginning with the former Turkish activist Taner Akçam, a few scholars of Turkish and Kurdish origin
explored the blank spots of their
history.²⁴ Even while writing under the restraints imposed by the denialist
state, scholars in Turkey and of Turkish, Kurdish, and Armenian origins used
the available access to the archives and elevated the writing on the tragedies
of the late Ottoman Empire to new levels of professional authority.²⁵ The
formation of the Workshop for
Armenian-Turkish Scholarship (WATS) brought together for the first time Turkish, Armenian, and other
historians, sociologists, political scientists, and anthropologists in a joint
discussion of 1915, its causes and
aftermath.²⁶ Once the static produced by denial was reduced, scholars
were able to focus on the relevant but contested questions of why and when
genocide occurred and who initiated it. Comparison with other genocides yielded
important insights.²⁷ Among the principal volumes on the Armenian Genocide that
benefited from engagement with an intimate acquaintance with Holocaust
literature are works by the British historian Donald Bloxham.²⁸ Taking an
international and comparative approach, Bloxham centers responsibility for
genocide on choices made by state leaders, which were shaped by “perpetrator
ideology,” “the most important element in genocide,” and seeks to explain not
only mass killing but also the continued denial of it. Turkish nationalism,
which he sees as “the ideology of the
CUP,” “alone could translate its agenda into mass expropriation and
murder of Christians.”²⁹ His analysis
employs the notion of “cumulative radicalization,” first used by the German
historian Hans Mommsen to analyze the Holocaust. In a grand comparative study
of ethnic cleansing and modern mass killing, the historical sociologist Michael
Mann suggests a combination of ideological, economic, military, and political
power as essential ingredients in mass violence.³⁰
When, for example, an
immanent ideology that reinforces already-formed social identities combines
with a transcendent ideology that seeks to move beyond the existing social
organization, this toxic mix of ideological power increases the likelihood of
violence. Both interstate warfare and the overlapping of ethnicity with
economic inequality increase the possibility of civil and ethnic conflict.
Turning to the Armenian Genocide, Mann rejects the view that Turkish governments
had a consistent, long-term genocidal intent. Like Bloxham, he emphasizes the
radicalization of Turkish policies from the “exemplary repression” of Abdülhamid II through the encouragement and then forced
application of Turkification, on to deportation (ethnic cleansing) and finally
organized mass killing, genocide.
One hundred years
after the Young Turk government decided to deport and massacre hundreds of
thousands of Armenians and Assyrians the controversies over the Genocide still
rage, but the balance has shifted dramatically and conclusively toward the view
that the Ottoman government conceived, initiated, and implemented deliberate
acts of ethnic cleansing and mass murder targeted at specific ethnoreligious
communities. Although a handful of “scholars” continue to reject the argument
that genocide occurred or to rationalize the actions of the Ottomans as a
necessary, indeed understandable, policy directed at national security, new
generations of researchers continue to establish what happened and why.
Neo-denialist
accounts occasionally appear, but step by agonizing step more accurate accounts
and plausible explanations are being generated by the present generation of
historians, sociologists, anthropologists, political scientists, and their
emerging graduate students.
A recent book by
Benny Morris and Dror Ze’evi,
focused on how from 1894 to 1924, also between 1.5 million and 2.5 million
Ottoman Christians perished. As a result, the Christian share of Anatolia’s
population fell from 20 percent to 2 percent.31
Sifting the evidence,
Morris and Ze’evi write that the Ottoman inner circle
began planning deadly mass deportations soon after a Russian victory in January
1915. However, Ottoman policy was also shaped and hardened by the battle of
Van, in which Russians and Armenians fought successfully, starting in April
1915.
Morris and Ze’evi conclude that despite the swing from Sultan Abdulhamid II’s autocracy to republicanism after 1918,
Turkey’s exterminatory patterns persisted, as did the rallying cry of
(domestic) jihad until the early 1920s. Thus, the killing of about two million
Christians purposefully served to Islamize and Turkify Asia Minor, making it by
the early 1920s an almost purely Turkish-Muslim national home and nation-state.
A day after US lawmakers
passed the resolution Turkey's Foreign Ministry summoned the US ambassador to
Ankara stating that:
"We condemn and
reject this decision of the US Senate," Turkish Vice President Fuat Oktay tweeted on today.
There was also a
reaction from a Kurdish commander: This decision will stop Turkey from
committing massacres against the Kurdish people and stop its invasion of
Rojava,” said SDF commander Mazloum Abdi in a tweet,
using the Kurdish name for the Autonomous Administration of North and East
Syria.
Legislatures in
Germany, France, and other European countries have also recognized
the massacre of Armenians between 1915 and 1917 as genocide.
The man who invented
the word “genocide”, Raphael Lemkin, a lawyer of Polish-Jewish origin, was
moved to investigate the attempt to eliminate an entire people by accounts of
the massacres of Armenians. He did not, however, coin the word until 1943,
applying it to Nazi Germany and the Jews in a book published a year later,
“Axis Rule in Occupied Europe.”
1. German Foreign
Office, Political Archive, PA-AA/Bo. Kons./B. 191,
Report of Consul Mordtmann, dated 30 June 1915. Dr. Mordtmann knew Turkish well.
2. Armenian Genocide
Documentation, vol. 2, 1989, pp. 208, 243.
3. Political Archive,
PA-AA/Bo. KonstB. 170, Report by Consul Scheubner-Richter, Erzurum, dated 28 July 1915
4. Leslie A. Davis,
The Slaughterhouse Province: An American Diplomat's Report on the Armenian
Genocide, 1915-1917, 1989, p. 61.
5. Clarence Ussher,
An American Physician in Turkey, 1917, pp. 237, 239, 244; Donald Bloxham,
"The Beginning of the Armenian Catastrophe: Comparative and Contextual
Considerations," in Der Völkermord an den Armeniern und die Shoa, ed.
Hans-Lukas Kieser and Dominik J. Schaller, 2002, p.
118.
6. Turkish
Atrocities: Statements of American Missionaries on the Destruction of Christian
Communities in Ottoman Turkey, 1915-1917 (Armenian Genocide Documentation
Series) by Ara Sarafian and James L. Barton, 1998, pp. 33,18; and Wolfgang
Gust, Der Völkermord an den Armeniern
1915/16, 2005, p. 353.
7. Peter Novick, The
Holocaust in American Life (Boston: Houghton Mifflin, 1999), pp. 128–142.
“Holocaust” had been used by The New York Times in the 1890s for the Hamidian massacres of the Armenians, as well as the Adana
massacres of 1910. Duckett Z. Ferriman, The Young
Turks and the Truth About the Holocaust at Adana in Asia Minor, During April
1909 (London, 1913).
8. The only
historical journal dealing with Armenians available in English in The 1940s and
1950s were The Armenian Review, founded in 1948 by the Dashnak
party. Early articles in the journal that dealt with the Genocide included
those by H. Saro (1948), Onnig
Mekhtarian (1949), Vahan Minakhorian (1955), Navasard Deyrmenjian (1961), Vahe A.
Sarafian (1959), Ruben Der Minassian (1964), James H. Tashjian
(1957, 1962), and H. Kazarian (Haikazun
Ghazarian) (1965).
9. Richard G.
Hovannisian, The Armenian Holocaust: A Bibliography Relating to the
Deportations, Massacres, and Dispersion of the Armenian People, 1915–1923
(Cambridge, MA: National Association for Armenian Studies and Research, 1978).
10. Yves Ternon, Les
Arméniens: Histoire d’un génocide (Paris: Éditions de Seuil, 1977); La cause
arménienne (Paris: Éditions de Seuil, 1983); with Gérard Chalian,The Armenians
From Genocide to Resistance, trans. Tony Berrett (London: Zed, 1983) and Le
génocide des Arméniens (Paris: Complexe, 1984); his own Enquête sur la négation
d’un genocide (Marseilles: Éditions Parathèses, 1989); and Mardin 1915:
anatomie pathologique d’une destruction (Paris: Centre d’Histoire Arménienne
Contemporaine, 2002).
11. Novick, The
Holocaust in American Life, p. 192.
12. Israel W. Charny
and Shamai Davidson (eds.), The Book of the
International Conference on the Holocaust and Genocide: Book One: The
Conference Program and Crisis (Tel Aviv: Institute on the International
Conference on the Holocaust and Genocide, 1983).
13. A Crime of
Silence: The Armenian Genocide, The Permanent Peoples’ Tribunal (London: Zed,
1985) P. 227.
14. The work of Leo Kuper (1908–1994) was particularly important in defining
the field of comparative genocide studies: Genocide: Its Political Use in the
20th Century (New Haven, CT: Yale University Press, 1981), and The Prevention
of Genocide (New Haven, CT: Yale University Press, 1985). Among the essential
works of the late 1980s and early 1990s were Hovannisian (ed.), The Armenian
Genocide in Perspective (New Brunswick, NJ: Transaction, 1986); idem, The
Armenian Genocide: History, Politics, Ethics (New York: St. Martin’s, 1992);
and Melson, Revolution, and Genocide.
15. Melson, “A Theoretical Enquiry into the Armenian Massacres
of 1894–1986.”
16. See, for example,
Shaw and Shaw, History of the Ottoman Empire and Modern Turkey, vol. II, pp.
315–316; and Langer, The Diplomacy of Imperialism: vol. I, p. 160. On a
particular passage by Langer, Norman Ravitch notes that Langer’s “labeling of
the Armenian movement as national-socialist can hardly be considered a slip of
the pen.” “The Armenian Catastrophe: Of History, Murder & Sin,” Encounter
57, 6 (December 1981): 76, n. 16.
17. Excellent
examples include Sarkissian, History of the Armenian Question to 1885; Davison,
Reform in the Ottoman Empire; Braude and Lewis
(eds.), Christians and Jews in the Ottoman Empire; and Hanioglu,
The Young Turks in Opposition and Preparation for a Revolution.
18. Dadrian, The History of the Armenian Genocide; see also his
Warrant for Genocide.
19. Balakian, The Burning Tigris. See the review by Belinda
Cooper, The New York Times Book Review, October 19, 2003.
20. Lewis, The
Emergence of Modern Turkey. Over time Lewis hardened his position. In 2007 he
was quoted in an article opposing U.S. recognition of the Genocide in the
conservative Washington Times: “[T]he point that was being made was that the
massacre of the Armenians in the Ottoman Empire was the same as what happened
to Jews in Nazi Germany and that is a downright falsehood. What happened to the
Armenians was the result of a massive Armenian armed rebellion against the
Turks, which began even before war broke out, and continued on a larger scale.”
Bruce Fein (identified as “resident scholar with the Turkish Coalition of
America), “Armenian Crime Amnesia?” The Washington Times, October 16, 2007.
21. Hovannisian
(ed.), The Armenian Genocide in Perspective. For the ongoing development of
Genocide scholarship, see Hovannisian (ed.), The Armenian Genocide, and
Hovannisian (ed.), Remembrance and Denial.
22. Astourian, “Testing World Systems Theory, Cilicia
(1830s–1890s).”
23. Kévorkian, The Armenian Genocide; Gust (ed.), The Armenian
Genocide.
24. Akçam, Armenien und der Völkermord, From Empire to Republic, A Shameful Act, The
Young Turks’ Crime Against Humanity, and with Dadrian,
Judgment at Istanbul.
25. See, for example,
Fuad Dündar, İttihat ve Terakki’nin Müslümları İskan Politikası (1913–1918)
(Istanbul: ĺletşim, 2001); his dissertation, “L’Ingénierie ethnique du régime jeune-turc” (Paris: EHESS, 2006); and idem, Crime of
Numbers. Using hundreds of Turkish memoirs to establish the undeniability of
the Genocide, the historical sociologist Fatma Müge Göçek produced Denial of Violence.
26. On the process
and results of WATS, see Suny, Göçek,
and Naimark (eds.), A Question of Genocide, and Suny,
“Truth in Telling.”
27. Explicit
comparisons between the Armenian Genocide and the Holocaust inform two
important collections: Bartov and Mack (eds.), In
God’s Name, and Kieser and Schaller (eds.), Der Völkermord an den Armeniern und
die Shoah.
28. Donald Bloxham,
“The Armenian Genocide of 1915–16: Cumulative Radicalisation
and the Development of a Destruction Policy,” Past and Present, 181 (November
2003): 141–191; idem, The Great Game of Genocide; and idem, Genocide, the World
Wars and the Unweaving of Europe (London: Valentine Mitchell, 2008).
29. Bloxham, The
Great Game of Genocide, p. 19.
30. Mann, The Dark
Side of Democracy.
31. The Thirty-Year
Genocide: Turkey's Destruction of Its Christian Minorities, 1894-1924, 2019.
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