MOSCOW
ASSYRIAN
INTERNATIONAL CONFERENCE
Our
address is: Post office box 18, Moscow, 127642, Russia.
Fax: 7-095-935-01-55
E-mail: [email protected] or
[email protected]
____________________________
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MOSCOW ____________________________ |
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The
World Assyrian Conference THE
ASSYRIANS TODAY: ISSUES & PERSPECTIVES Moscow, May 10-11, 2002 |
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A B S T R A C T S
5000
years of Writing Writing is Humankind’s most far-reaching creation. It has shaped the world like no other invention, and has allowed for the recording of our history (everything prior to the use of writing is termed “pre-history”). Non-verbal communication first began with paintings on cave walls. The oldest of these is found in Chauvet, France. It is 35,000 years old. Writing began to appear in ancient Mesopotamia approximately 5000 years ago. Why non-verbal communication made such little progress in the intervening 30,000 years remain a mystery. But we do know that writing developed out of a need to track merchandise. Called cuneiform, it was a pictographic system, using pictures to represent words. Made from soft clay, these tablets are the precursors to modern conveniences such as word processing and E-mail. Cuneiform was flexible enough that it could adapt to different languages, spreading from Sumerian to Akkadian. Eventually, the mighty kingdom of Assyria
and of Babylon adopted this writing system. Fragments of records have
been excavated, which are the remnants of great Epics. These tales
anticipate the Greek myths, and one of them is a flood story,
foreshadowing the account in the Bible. Different cultures used writing
on different mediums: clay, stone, and papyrus. When Guttenberg invented
the printing press, writing spread like wildfire. Where written language
had once been a tool solely for the use of scholars and clergy, it soon
became available to the all strata of the population. Most intellectual
and technological progress owes a debt of thanks to the invention of
writing. Writing has made possible the preservation of hymns, divine texts, and what we describe as literature. It has helped preserve the three major monotheistic religions and laid the foundation for a system of formal education. We give prizes and awards to those we think write best, the Nobel Prize and the Pulitzer to name two. Words express our dreams, our hopes, and our deepest fears. Words exult our greatest achievements, and remind us of our darkest tragedies. ________________________________________________________________ Assyrians
Today The Assyrians were
miraculously able to preserve their existence in the Middle East,
despite the massacres, the oppression, and the ethnic extinguishing,
during many centuries. In some areas, a complete ethnic extinguishing
has taken place, where in other areas, large groupings still fight for
their existence. After the Ottoman Empire, East Assyrians fought both
politically and military, in order to create a state, and continued
preserving their national identity, their language, and their
traditions. Greek Orthodox in Syria, and Maronitians in Lebanon, on the
other hand, had hopes for living in peace, and freedom under the
secularized Arab states. The Assyrians who left their
homeland created new groupings, both within the own country, e.g. Tehran
and Istanbul, and also in some European countries. The number of
Assyrians in Europe has increased during the past three decades to about
250.000 people. The large groups are found in Sweden, Germany,
Netherlands, Belgium, and France. Some small groups are found in Austria
and Switzerland. The European groups are starting now, after some year's
uncertainty, to orient themselves in the new societies they have come
to. They have created multiple organizations; both connected to their
ethnic identity, and to their religious belief. The number of students
at university level is continuously increasing, as well as the political
activity at all levels. There are some weaknesses,
and society issues among Assyrians in Diaspora. On one hand, we use the
democratic climate in our new countries, but on the other, we are ruled
by the feudal and patriarchal system we brought with us. These create
tensions in the society between the conservative, and the progressive
forces, and delay of course the development. A common forum for
intellectual and academic people is about to be created, which makes the
communication more efficient. We are about to learn how to manage
lobbying activities, but we lack a common organizational structure,
which may contribute efficiently to bring up concerning issues on the
political agenda. The Assyrian issue should be
discussed from the different historical political goals, between the
East Assyrians, and the West Assyrians in the homeland. In order to
achieve a rapprochement in the point of views, it will cost a lot of
effort and large sacrifices. We must use all the
different possibilities in the Diaspora. The large globalization create
infinite possibilities. From the Diaspora, we must accentuate the common
values, the culture, and the language, in order to create a new sense of
belonging, since we lack the geographic, and demographic conditions. ________________________________________________________________
The 'Futile Exodus' of Assyrians
from Persia: Extravagance
and Organized Welfare In the 10-14 years prior to
World War I, the Assyrians of Persia developed an organizational life
that cannot be understood apart from their participation in a
transnational community. At a time of developing national consciousness,
movement from serfdom to the middle class, and unprecedented competition
among foreign missionaries, many Assyrians of Persia were emigrating to
the United States, usually with the intention of earning money and
returning. Critics in the Persian Assyrian press, especially in Zahrīrē
d-Bahrā and Kôķbā, identified a major problem to be a new
"extravagance" (badharjutā)
or "loss of modesty" {bērēezutā),
and they blamed it on the "corrupting" influence of
returnees from America. They warned would-be emigrants against what they
called the " Mapqānā
Magmun," loosely translatable as " Futile
Exodus" — an outmigration both disappointing to the migrants
themselves, and fruitless for the betterment of the Assyrian millat.
Such critics argued that Assyrians emigrants to America would adopt
immoral ways as a result of joining the American working class. Assyrians in the
"colonies" abroad and returnees countered such criticism by
presenting themselves as hardworking and frugal, and by organizing
Assyrian charitable societies, both in America and Persia. These
societies were the first notable nonsectarian institutions among
Assyrians, and they formed part of the foundation for a secular Assyrian
nationalist movement. Before World War I, the most important such aid
society was the Assyrian Aid Society [Šôtāputā
d-'Udrānā d-Suryāyē), founded by one of the most
influential of the returnees, Qāsā Yārib Nīsān.
Criticism in Kokhwa against the sojourners in America reached such a
high pitch by 1910, the Assyrians of Chicago decided to withhold
contributions not only to the Šôtāputa d-‘Udrānā, but
also to Kôkbā
itself. Nevertheless, the efforts of Assyrians in the Diaspora before
the war served as a model for the much more massive relief efforts
during and after the war, under the auspices of Syrian (later Assyrian)
Relief. Such developments show that
conflicting interpretations over what it meant for Assyrians to adjust
to life in America, whether temporarily or permanently, were an
important catalyst for social change. Those who remained rooted in
Persia imagined adjustment to American life to be a corrupting process,
whereas those who took up residence in America saw it as a disciplining
process that enhanced their moral sense of thrift and charity. The
energy unleashed by this tension spurred the process of
institution-building. ________________________________________________________________ Genocide and Identity:
The consequence of the Genocide for the Assyrian Diaspora The Assyrian genocide was
part of the Christian genocide, in consequence of the
Jihad (Holy War) declared and incited by the Young Turks, shortly
after the outbreak of World War I. It is one of the unresolved issues of
the 20th century. The
descendants of the perpetrators themselves have not accepted
responsibility for the massacres. Instead, they have resorted to a
number of arguments
to denying that such events took place. At the extreme end of this denial
it is even alleged that Turks were victims of genocide perpetrated by
the Armenians and other Christians of the Ottoman Empire. Nonetheless,
it is a well-researched and historical fact that Assyrians, Armenians
and Greeks were victims of a brutal and orchestrated campaign of
annihilation. In the Paris Peace
Conference both Assyrians and the Armenians submitted their grievances
against the Ottoman empire under the regime of the Young Turks,
detailing the massacres carried out during World War I. Some discussions
also took place during the conferences in Paris and Sevres (1919-20) but
non at the conference of Lausanne (1924-1925). The Greco-Turkish War
between 1919-22 overshadowed any claims of genocide. In the ensuing
years Armenians have been vocal and successful in publicizing the
Armenian genocide, while until very recently the Assyrian genocide had
remained largely unknown to the world. The court case against the
Syrian orthodox priest Yusuf
Akbulut in 2000 was a turning point, which provided an impetus to
publicize the Assyrian genocide to the world. Greeks.
Kurds and Turks are still burdened by the scale of the atrocities their
grandfathers have committed. The Turks have on the whole treated the
issues as a taboo and have discouraged any discussions on it. However,
in the last few years for the first some historians, journalists and
political activists have emerged in Turkey who are willing to deviate
from the Turkish government official position on the genocide issue. At this point, it is
imperative that researchers document archival material and eyewitness
accounts on the forgotten genocide against the Assyrians in the last
century. International pressure, especially from the European countries,
will further the case for the recognition of the Assyrian genocide by
Turkey. _________________________________________________
Perspective
of Development We rather change the
conception of the Caption from a reviewal notion that suggests a
subjective reorganization of the interrelations among the Assyrians to a
scientific method that enables us directly and practically to decide on
basis of the existing political situation if the Assyrians are capable,
eligible, and compatible with the rules of the game in the Middle East The Scientific Method deals
directly with the reality and how the Assyrians are conducting their
national affairs on basis of the national elements existing in their
society at large. The more they are conscious of the deplorable
situation the more they become unified, energetic, ambitious, and
desirous to dedicate towards their sole objective; a home rule or
autonomy. The Assyrian nation had been
dramatically reduced in population and territory to a level nigh to
extinction. Only a laborious and coordinated effort, indoctrination and
solidarity can redeem past blunders and rescue the remnant of the once
great empire. We need to tackle the issue scientifically
as it is and in a realistic way in order to promote nationalistic fervor
and a compatible strategy on
basis of the national characteristics existing in the communities. Such
an action does not occur randomly or subjectively. It is based on what
the Assyrians has under their disposal to offer, participate, dedicate,
and sacrifice. Our main
task is to plan, to bring about a comprehensive unanimity, and to
promote the issue domestically and internationally. It is the National Question
that had reemerged in New World Order and encouraged national and ethnic
groups like the Assyrians to claim self-determination. On such a basis,
the Assyrians in ancestral land and in Diaspora retain their identity by
means of holding up the elements that goes into the formation and
identification of nationalism on a legitimate ground according to the
International law. These elements form the back-bone of the Assyrian
nation and create among them a coordinated national character. The National Question as
outlined in the United Nations Human Rights Charter confirms the rights
of groups who have been deprived to seek self determination, autonomy,
joining a federation, becoming part of a confederation, or independence.
These options practically depend on tine type of regime prevailing in
the multi-national countries tike Iraq, i.e.; a democracy or
dictatorship. It also depends on how much the national group seeking
reemergence is capable, qualified, legitimate, and compatible with the
interests of the big powers in the Region. The National Question defines the elements that constitute the baste ingredients of nationalism as follows: 1- language 2- Ethnic relationship 3- Cultural heritage that
includes customs, traditions, and folklore 4- consanguinity or blood
relations 5- territory 6- sovereignty or authority These elements, already
present, among the Assyrians motivate them effectively. Their aspiration
rate fluctuates between their tide and ebb. And inasmuch as the
Assyrians are preoccupied with this mission , we are meantime busy
studying ways and means to legitimize their claim and render it
compatible with the requirements of the new World strategy. _________________________________________________ Modern
Priorities in the Assyrian National Identity A
search for an optimal way of the Assyrian nation development is
extremely complicated due to its dispersion and fragmentation. It
accounts for failures while uniting the Assyrians with the purpose of
solving their social and political problems. Efforts undertaken by
separate communities can’t cover all the problems of Diaspora. It is
supposed that for successful existence of the nation it’s necessary to
pass three stages, and the final and the most important stage can be
realized basing on the decision of the whole Nation that feels and knows
all its needs in full measure. (Zinda Magazine, Oct. 8, 2001). If one
doesn’t have stable scientific basis such hopes for the Nation
represent just another Utopia. To
seek for a way of further nation development it’s essential to realize
neatly what negative phenomena may hamper the progress. These
negative phenomena are first of all paternalism, tribalism and
assimilation. Exactly in
this very succession solemnity of these phenomena is determined. Paternalism,
which has taken deep root in our national mentality influences
destructively all constructive forces, deprives the nation of active
position and assurance of its power. Ethno-confessional differences require,
first of all, a scientific approach. Priorities for rapprochement of
various subethoses and creeds representatives may be defined only by
correct logical analysis. All grounds to do this are available; it’s
only necessary to expound them and inculcate actively in life. Assimilation comes rather actively, but not
in such a dramatic form as it is occasionally presented. Most often such
threatening conclusions are based on loss of the language, especially in
the West. Though, one should note that mixed inter-ethnic marriages much
to a greater extent lead to assimilation. Assimilant first of all is a
person who doesn’t consider he to be a representative of this ethos
even if he speaks the language of this ethos. The perspective of reviving national
self-consciousness is inseparably linked with the whole past history of
the nation. Unfortunately, there is no this very common chain, which
could join great representatives of the nation, who were at the cradle
of civilization, with today’s nation, which is wretched, deprived of
its home hearth and degrades in its cultural development. It’s
essential to restore all links of the historical chain, which will allow
reestablishing justice, revealing many impostors who appropriated
Assyrian achievements, and raising prestige of the nation that deserves
the highest respect. Exactly in this very perspective one should support
and realize the project MELAMMU, offered by professor Simo Parpola. _________________________________________________ The
Assyrian-Americans at the Threshold of 21st Century The Assyrian immigration to
the U.S.A. took place in the context of the proletarianization of the
Middle Eastern peasantry under the impact of Western European and
Russian politico-economic penetration of the region back in the 19th
Century. The establishment of foreign Christian missionaries among the
Middle Eastern Christian minorities, mainly Assyrians, speeded up the
uprooting of the Assyrians from their homeland and their transformation
into a mobile international labor force. The two world wars and the
periodical political upheavals in the Middle East have further
marginalized the once thriving Assyrian communities in this region. The Assyrian immigration to
the United States spans a period of time that began in mid 19th
Century and continues up to the time of this writing in 2002. The push
and pull factors that have operated during this period have turned
U.S.A. as a major center of Assyrian settlement in the world. A study of
the dynamics of this immigrant community in terms of changes in the
occupational, residential, and socio-political structure depicts the
present profile of the community in terms of its demographics and ethnic
structure. While economically the most prosperous section of the world
Assyrian community, the Assyrian-Americans have not set the necessary
social and economic foundation to ensure their survival as a distinct
ethnic community in U.S.A. In this paper assimilation or ethnic
revitalization as distinct alternative will be analyzed, and the
prospects for the establishment of an infrastructure to ensure the
survival of Assyrian-Americans as a distinct ethnic group will be
discussed. _________________________________________________ Legal Status of the Assyrians After the Collapse of the USSRWalter
G. VENIAMINOV Even
today, 10 years after the collapse of the USSR, the majority of
Assyrians, residing on the territory of the former USSR, remember their
former life with nostalgia. At that time we had to do with two extremes:
on the one hand a secure social protect ability and confidence in future,
and on the other hand, restraint and restriction concerning national
culture, language, relations and so on. The
collapse of the USSR badly hit at the interests and existing way of life
mainly of rural Assyrians, inhabiting territories of the former union
republics. Absence of restrictive center from Moscow, prolonged
Armenian-Azerbaijan war over Upland Karabakh, civil war in Georgia and
other events – all this led to the fact that Assyrians had to leave
their home-like places and move to Russia. I’ll explain that formerly
our ancestors, escaped from another slaughter in their country, also
sought for protection from the Russian people and settled in southern
provinces of the Russian Empire, which at the end of the twentieth
century became independent republics. Collapse
of any state, especially such a power as the USSR, is a great tragedy
and the tragedy not only in a geopolitical respect. They are endured but
not always outlived tragedies in every Assyrian family, kin, and
village. So,
the Assyrians are in a new place. Numerous problems, which could be
solved easier if the Assyrians had received a status of refugees or
forced migrants in conformity with the law. One of the problems is an
institution of residence permit. Striving for joining the European
Council, Russia de jure abandoned the institution of residence permit as limiting
and infringing citizens’ rights as early as in 1993. De facto the institution of residence permit was replaced by a
similar institution of registration. Today in a number of places where
Assyrians live compactly, since nineties they don’t have a
“residence permit”. As a result more than a half of the adult
population and more than ninety percent of the youth don’t have jobs.
Absence of a “residence permit” causes, like a snowball, a number of
essential rights and legal interests’ infringement of the Assyrians.
Thus, newly married couples can’t register their marriage in
compliance with the law. There are families, where newborns and children
of the full legal age don’t have official records identifying them and
can’t get a Russian citizenship. Without a “residence permit” the
Assyrians don’t have an opportunity to go to the law for protecting
their rights, place in a job, and enter an educational establishment and
so on. The
result of just a part of stated infringements of the Assyrians’ rights
is a high level of criminality and drug addiction among our youth which
considers themselves to be lost and don’t have a belief in future. The
above mentioned is a status of the Assyrians, forced migrants de-facto,
who came to be unbidden and unexpected guests in Russia. The above
mentioned is a compressed part of problems which the Assyrians face at a
post-soviet space, and it’s done not to ask anybody for help or to
pity them. History teaches that the Assyrians have nobody to ask for
assistance, as their rescue and preservation are the problems of the
Assyrians themselves. The above mentioned is a diagnosis, which a doctor
states before prescribing some medicine or treating a patient. Constitution
of the Russian Federation, a Federal law “About public
organizations”, a Federal law “About national and cultural
autonomy” which are currently in force, formally grant great rights
and opportunities to the Assyrians in terms of guaranteeing rights for
preservation, development and use of the native language and for
preservation and development of the national culture. Furthermore, these
standard acts stipulate for financial support of national and cultural
autonomies on the part of the state. However, the stated laws in Russia
lose their “force” and stop “working” as Moscow moves off. Realities
of today require that our public associations should assign primary
importance to protection of Assyrians’ rights, including political
ones. And this demands rapprochement and integration of Assyrian public
associations in Russia as well as all over the world for coordination of
activities. And it can’t endure demonstration of our political
leaders’ ambitions. _________________________________________________ History
of Assyrians in USA PART
I The
early days of a new American communities (1900-1940): 1. Assyrians contacts with
the American Presbyterian Mission. The Mission activities in Iran and
Iraq since 1830's - 1850's (Dr. Justin Perkins, 2. First wave: Assyrian immigrants came to America to get education in colleges and universities of America. Second wave: Looking for jobs, dispersed in different directions all over the USA. 3.
The early days of a new
American communities (1900-1940): First Assyrian Organizations,
churches, and businesses (The main centers of New York, Chicago,
California) PART II Assyrians Today (1950-2000): 1.
Assyrian immigrants from
Iraq, Iran, Syria, Lebanon and Turkey. 2. National organizations and
churches today 3. Students' activities _________________________________________________ The
Assyrians in the Central Asia We,
a modern generation of Assyrians, witness emerging of a quantity of
political, social and economic, linguistic, interethnic and other
problems, originated with the collapse of the USSR. Appearance of new
states directly concerned fates and hopes of the Assyrian Diaspora
inhabiting a sixth part of the planet. And we are not an exception.
The
Republic of Kazakhstan, a unitary state, and in ethno-social respect
it’s a polycentric community of ethoses, a total number of which is
136. An ethnic structure is classified in the following way: 1) the
Kazakhs (a title nation); 2) the Russians (Russian-language); 3) ethnic
minorities. The principal ethnic groups, both the Kazakhs and the
Russians, force ethnic minorities out from the sphere of interethnic
competition. The minorities are at the periphery of state-political
life, “are estranged from ideological, political, economic, social and
cultural power resources”.
A
problem of probable propagation of extremism and Islam (Islamite)
radicalism in the region arouse serious concern. There has been a rise
of emigration all these years. During the period from 1991 to 2001
emigration amounted 2,9 million of people. The Russians, Ukrainians,
Byelorussians, Jews, Greeks, Germans, Assyrians and others leave the
country. Lack of prospects in inhabiting the country for youth is in
problems of getting a vocational training and absence of effective
labor-market. Education in its base is chargeable. Abolition of quota
while entering institutes of higher education for ethnic minorities led
in 2002 to reduction of students from different ethnic minorities.
The Assyrians,
residing in this region, amount the least ethos though historically
it’s one of the most ancient. Their ancestors began their procession
in the fifth century along the whole civilized area of Silk path.
Numerous memorials testify to it: a church in Ak-Beshimi, monastery of
St. Mathew on the bank of lake Issyk Kul, stella made of bronze crosses
in Sianfu, Syrian crosses with inscriptions found in “Pishpek
Nestorian” cemetery in Bishkek (Kirgizia). In
Central Asiatic region present Assyrians appeared in 1949-1950. They
were deported from Azerbaijan, Georgia and the Crimea and their total
number was about 6,5 thousand people. At present the quantity of the
Assyrian ethos in Central Asia are not more than 1000 people. In
1999 a Council of fathers of the community in Almati reconstructed an
Assyrian center of culture, the main goal of which was organization of a
Sunday school in the native language, study of culture and history of
the Assyrian nation, creation of a dance ensemble “Nineveh”.
Kazakhstan nations Assembly renders great assistance in realization of
these objectives. At the same time there are a lot of acute unsettled
problems: lack of teaching and methodical literature, library stock,
teachers’ training and raising the level of their skill and others. Present
conference, to our mind, can and should come out in favor of
consolidation of all Assyrians of CIS in a unified constructively strong
organization, which can and should become an exponent of interests and
protector of the nation rights. Summing up the conference, its
recommendations, it would be well to elect a working group (commission)
to prepare appropriate proposals concerning convocation of Constituent
Congress of the Assyrians of the Commonwealth. _________________________________________________ Assyrian
Church of the East in Contemporary Russia (1992 – 2002) For
the past 10 years Assyrian Church of the East in Russia has followed its
path from establishing the first religious community of Saint Apostolic
Cathedral Assyrian Church of the East in Moscow to erecting the first on
the territory of Russia temple to Maria the Virgin (mat Mariam) in
Moscow and creating the first religious communities of the Church in
Rostov-on-Don and Krasnodar integrating them in Centralized religious
organization, registered in December 2001 in Ministry of Justice of the
Russian Federation. Originality
of Assyrian Church of the East in Russia is that it is, on the one hand,
a response to spiritual expectations of the part of Russian Assyrians,
who’s been keeping memory of their fathers’ Church, their firm wish
to return to its bosom, and, on the other hand, it represents a mission,
in a sense, but unlike others, not occupied by proselytism but addressed
only to its children. For the first time in Russian history Assyrian
Church performs as a religion officially recognized in the country. It’s
essential to mention that the faithful of Assyrian Church of the East
continued keeping historical memory of their fathers’ Church which was
not long ago led by a patriarchy-martyr Benjamin Mar Shimmun, honored by
them. Practice of celebrating holidays and saint memory days, connected
with tradition of Church of the East, keeping the fasts, customary to
it, contributed to preservation of confessional awareness. Epochal
were patriarchy Mar Dynkha’s IV visits to the USSR in 1982 and 1988.
But only in 1992, at the time of reforms happening in the country, Mr.
Mukhattas Shmovel organized the first in Russia community of Assyrian
Church of the East in Moscow, and in 1993 he registered it. It gave an
opportunity to invite clergyman from abroad to окормить the faithful and arrange
parish life. At present the Assyrians of Krasnodar are building a temple
in the name of Saint George in this city. A church community of Rostov-on-Don
also achieved accordance of a ground area to build a church. The
future of Assyrian Church of the East in Russia depends on many factors
and first of all on deliberate willingness of the Assyrians of Russia
themselves to restore spiritual constituent of their ethnic heritage,
and on the ability of the Church itself to support missionary service. A
phenomenon of reviving its spiritual identity after 70 years of forced
anabiosis testifies to inexhaustible spiritual reserves of the Assyrian
ethos, a distinctive feature of which at all stages of history is a
striking ability to regenerate and reappear from non-existance. _________________________________________________ A
Global Strategy For Assyrians Twentieth century marked the
acme of Assyrian genuine efforts and sacrifices to maintain and
perpetuate our ethnicity, cultural identity and even claims to the
rights of nation-hood, yet at the same time every where we witness the
Assyrians being driven to abyss of non-existence, disintegration,
assimilation, neglect and oblivion, so that at the turn of the century
we have been drifted to the margins of history. No doubt, part of this
tragedy befell Assyrians because of the catastrophic circumstances
imposed on us from with-out. This aspect of Assyrian problems have been
investigated to some extent, and to escape such externally imposed
unhappy fate, a considerable number of Assyrians chose to emigrate to
Western countries where in many arenas they have enjoyed unprecedented
opportunities not only to sustain their social existence, but also to
achieve cultural development. Paradoxically, not only such expectations
did not materialize, but the process of ethnic disintegration and
assimilation was intensified and thus a major question was brought up to
the attention of all who studied and were thoughtful about the fate of
Assyrian cause in the contemporary times - that what have been the
causes of Assyrian social institutions in competency, which increasingly
have been enable to maintain nor sustain Assyrian ethnicity and
socio-cultural existence and identity by passing of time. This lecture
will concentrate on the present Assyrian predicament and will seek
probable methodological solutions for ways to sustain Assyrian
socio-cultural existence and political aspirations on a global scale,
without forsaking local realities, for on such realities and trends of
history and the structure of international relations and politics,
global Assyrian strategies should be adopted. The lecture will have a
general theoretical survey of Assyrian socio-cultural circumstances in
twentieth century and the background of Assyrian social activists. Then
on the basis of conclusions drawn from the twentieth century historical
experiences, the significance of establishing genuine criteria for
objective assessment and of networking of Assyrian social and cultural
and political development will be discussed and it will be emphasized
that individualist or idealist approaches to Assyrian cause will not be
successful, as this has been manifested so far. Establishment of the
above referred criteria in turn depends upon adoption of global Assyrian
strategies aiming at best allocation of resources at hand for Assyrians.
The lecture will also discuss practical measures which should be
undertaken in this respect to enable the concerned and responsible
Assyrian social scientists and senior and experienced activists to
formulate a global strategy for Assyrians. _________________________________________________ Prospects
for Development: Reaching out of our Ghetto Look at us, we have suffered
so much. Look at us, we were so great. These have been the two themes of
the Assyrian community over the past fifty years. Both are perfectly
true. Yet we end up telling these to ourselves with very little thought
or planning for the way in which we can effectively convey this
information and more to our children and grandchildren, and especially
to the outside world. We need to break out of our cultural ghetto in
order to be heard, in order to be effective, in order to survive. It is
our good fortune to be engaged in this task at a time when we have
unprecedented advantages: we have technology to speed our communication
with each other and the outside world, we have a global community that
has become engaged more seriously than at any time since World War I
with the idea of small group rights, and we have a larger part of our
community than ever before in Diaspora where we are politically secure,
economically successful, and better educated as a group than we have
ever been before. In this presentation I would
like to lay out some directions that we can take for developing toward
our goal and some short term concrete steps that the world Assyrian
community can take in a coordinated manner even as we continue to
inhabit different parts of the world. _________________________________________________ Assyrian
Diaspora and Perspectives of its Development in Contemporary World The
Assyrian nation in its majority lives in Diaspora in countries with
different cultures, languages and political orientation. At that,
political contradictions often exist between the countries where there
are big Assyrian communities. _________________________________________________ Alienation of Assyrian Political Performance in Diaspora Dr.
Aprim SHAPERA Every Assyrian who leaves the homeland carries with him his most treasured personal. He also takes along with a less visible suitcase, one that contains the ideas, methods, behaviors, beliefs, and memories stored in his brain. This “mental suitcase” may also include some aspirations, thoughts and feelings, particularly as concerns politics and Assyrian nationalism which, due to tyrannical policies of today’s regimes in the Middle East, has been stored in the back compartments of his mental suitcase (subconscious mind). Once socially and financially established in Diaspora in due course he will replace personal effects with new one, thereby giving him an appearance in keeping with his new surroundings. But what becomes of the mental baggage? Is it as easily altered as the contents of the first suitcase? It dose happen in some cases; the individual thoroughly merges into the new society. But it would seem that, for the most part, this dose not occur for a period of time, which may be short or long, the ideological baggage brought from the old world remains unaffected, and this has a bearing on their national and political outlook. In effect, the immigrant finds himself in the Diaspora, but his brain is preoccupied with the homeland. This is what meant by “alteration”. As such the Assyrian will no longer live in Ashour, but Ashour will live in him, in his thought and consciousness as an important spiritual and moral element. “Ashour”, as result of emigration, has been transferred from an objective matter to a subjective element, from a geographical factor to a spiritual motive, therefore, the spirituality of “Ashour” will reflect strongly in his national and political behavior and performance. To be more specific, if we take a quick glance at the Assyrian Political Parties, we will easily find that for them, “Ashour” is the core of their bylaws, aims, programs and agenda. Meanwhile, there is no reference to facts or reality, and to objective elements of the Assyrian society in Diaspora, where these parties established and perform. Achievements of Assyrian political parties are imperceptible, and very limited in Diaspora, such as irregular newsletters, occasional press releases, and participation in an annual celebration. As result of their failure, these political parties experience constant retreats, division, decrease in membership, and therefore, lose their credibility and popularity among Assyrians. It is true that Assyrians are not the only ones in Diaspora establishing political parties, and struggling to secure national and human rights in their homeland. However, there are few facts that make the Assyrian case an exceptional one and different from others. First, Assyrians live and establish their political parties in Diaspora. Second, the most exceptional fact regarding the Assyrians is that their number in Diaspora is greater that those who remain in the homeland, and the number of emigrants constantly rises. Third, it is odd that almost all Assyrian political parties claim an independent or autonomous state for Assyrians, or they promote the “liberation of Ashour”. Meanwhile, the party leaders and members are enjoying all the comforts of the West, and are trying their best to have the rest of their family or relatives that still remains in the homeland to join them. In order for Assyrian political parties to succeed in achieving their goals, they must liberate themselves from their political and mental alienation. Firstly, they must replace their old, stagnant and alienated agenda and bylaws with new ones that are compatible to a life in democratic societies. They need to rearrange their priorities and find a way of balancing the objective and subjective elements of their performance. They must realize that they no longer live in Ashour, and Ashour should be the subjective element of their goals and aspirations. Their objectives and goals should be concentrated on Assyrians in Diaspora. Once they understand and put in practice the art of balancing the two elements, then they will realize that their goals are achievable. Once they achieve the goal of reviving the Assyrian society in Diaspora, only then they will strengthen the position of the Assyrians who live in the homeland. Revival of the Assyrian society in Diaspora will strengthen the Assyrians in homeland, and vice versa. _________________________________________________
A
Phenomenon of Scanty Assyrian Community in Tatarstan:
Present and Future Rise of nations and their disappearance in
the course of historical development of mankind are determined by many
factors of social, economic and political processes. But for many people
preservation of the Assyrian nation, scattered all over the world, is
really phenomenal. It couldn’t but influence forming of an ethno cultural
type and a specific character of historical development. In
small communities problems are more visible and processes, peculiar to
the whole nation in the present period of its history, take place. But
status of dispersed ethnic groups depends directly on political
situation, social and cultural factors of the country in which this or
that ethnic group lives. A peculiarity of Assyrian Diaspora residing in
Kazan (Tatarstan, Russia), is determined by its small number and the way
of life, which was passed on to Kazan Assyrians from their ancestors. A
patriarchal character of life, which appears nowadays, mainly in family
relations, characterizes this way of life: respect for elders, a man is
the head of the family; a woman is a keeper of hearth etc. Besides,
realization of affiliation with a certain tribe and generation remains
until now and is passed on to children. Cognate ties, religiosity,
respect for remembrance of ancestors and unanimity of professional
activity stipulate for the phenomenon of firmness of such a small
Assyrian community in Kazan with the number of 150 people in all. At
the same time anabolic processes become stronger in the community.
However, if speaking about perspectives of Tatarstan Assyrians
development one should mark some aspects: First,
government of the Republic of Tatarstan is aware of hardship concerning
existence and preservation of the Assyrian nation and gives all-around
support and concern to this small community. In this respect Tatarstan
Assyrians are in more comfortable conditions than the Assyrians living
in other republics of the former USSR. Second,
the Assyrians continue celebrating their national holidays and creating
their folklore ensembles and in this respect they are given state
support. Third,
a small number of the community forces to hold more united and not to
sever ethnic ties. As
a main negative feature it’s essential to mention loss of the
language; native speakers of Assyrian in the community make up only 10
percent of Kazan Assyrians. All
this requires elaboration of special programs for the whole nation as
well as for every community taken separately. In particular, it’s
necessary to establish contacts and mutual aid between large-scale
groups of compact residence of the Assyrians with scanty communities,
which allows us realize personal claim in the Assyrian world. Such
collection of blood is a powerful factor for joining culture of your own
nation, and, therefore, confronting assimilation.
_________________________________________________ Arts
as an Important Factor of a Successful Development Sufficient
number of serious publications in various languages is dedicated to the
arts of ancient Assyrians. As
for the arts of contemporary Assyrians, it is, owing to different
reasons, a blank spot in arts study. If by the middle of XIX century the
Assyrians lived compactly in mountain regions of the eastern part of
Osman Empire and north-western Persia and preserved their national
traditions and folk arts, already in the following years, in view of
strengthening persecutions in the above mentioned states, a process of
active migration and scattering of Assyrians all over the world begins.
These processes, to a variable extent, promoted assimilation of the
Assyrians and burying in oblivion national traditions, which were
created for thousand of years. A threat of loss of national originality
and historical heritage became real. The twentieth century issued the
challenge not only to the Assyrian nation, deprived of its state system,
not only to small nations, this problem also became urgent to big
states. Some nations at a state level are successfully trying to prevent
pejorative penetration of featureless pseudo-culture and to preserve and
develop their national identity to a certain extent. It’s more
difficult for small nations, which don’t have economic, social and
other active protective devices. Such evolution of events poses to our
nation a problem of preserving the things, which have been accumulated
for centuries. Having
analyzed life and activities of the Assyrian Diaspora in Georgia for the
last 100 years one may note for certain the role of arts in raising
national self-consciousness, unity of nation, and rise of its economic
and cultural levels, authority. The Assyrians of Georgia achieved this
by creating and active functioning of an Assyrian theatrical group in
the organization of which great Fraidoon Atouraya and Varden Bit-Warda
took an active participation. Owing to theater, Assyrians got acquainted
with masterpieces of world dramatic art in the Assyrian language. At
Tbilisian stage characters of Shakespeare, Molier, Shiller, Gogol,
Lermontov, Shirvan-zadeh and also Tsagarelli and B. Arsanis spoke the
Assyrian language. An
ensemble of song and dance contributed a considerable mite to rise of
cultural level, preservation and development of Assyrian folk art.
Organized by A. Tamrazov, Y. Mar-Youkhanna and A. Grigolia, the ensemble
appeared to be a real school for upbringing youth in a spirit of
patriotism, love to native language and culture, unity of Diaspora, the
unity which our nation have lacked for more than 2000 years. In
late eighties of XX century the author organized in Tbilisi an Assyrian
Culture Center (a Center of Assyrian Culture), which tried to embrace
all sides of the Assyrian art. The Center joined the best creative
powers of that time and it told upon effectiveness and publicity of the
Center. Creative contacts with Assyrian foreign organizations of the
same profile went right. It seemed that nothing foreboded bankruptcy.
However, time and situation have done their part and the Center of
Culture ceased its existence. The Assyrian community of Tbilisi gave
preference to more trivial problems of social character. And
nevertheless, patriotism, enthusiasm and realization by some people of
the importance of preservation originality of Assyrian dances and songs
for descendants led to creation of two dance ensembles under the
direction of Rezo Rabbanov and Ludmila Bit-Kash, a number of talented
young performers of Assyrian song showed their worth. In our opinion,
time for integration and coordination of efforts of the Assyrians of the
world to save the heritage we still, fortunately, possess, came. It’s
possible if we establish a unified Center – International Foundation
of Assyrian Culture – in the nearest one or two years. Its
organizational structure, goals, objectives, ways of financing and other
things may be discussed at a special conference. We suggest that
participants of this meeting should discuss a question of expediency in
forming a working committee, which will prepare and hold an
organizational meeting of representatives of the Assyrian art all over
the world. Future
generations won’t forgive us our inactivity and indifference to the
questions of preservation and development of our national property.
_________________________________________________ Sport
as a Factor of Consolidation of World Assyrian Diaspora 3,5
billion of spectators all over the world watched XIX Olympic games in
Salt-Lake City. Such is sports popularity at the beginning of a new XXI
century. A centuries-old history of the Assyrian state and then Assyrian nation,
scattered all over the world, had different elements of physical
training (spiritual, sacral, religious, ritual games and initiations,
physical exercises of a military-applied, labor and leisure character,
competitions and sports). In modern time it’s necessary to preserve
our own originality as an element of national culture, national
character of the Assyrian nation, and its mode of life regardless of a
community or civilization it integrates. Numerous archeological dig,
folklore, literary sources, information of historical and cultural
investigation of life, education, religion, language leisure and other
spheres of life and activities testify to devotion of the Assyrians to
physical exercises.
Economic
Mechanisms of Raising the Assyrian Social Status In the last century national interests of
the Assyrians were represented by different public, political and
religious organizations, each being scanty and financially limited,
couldn’t claim to have high level of recognition and respect. That’s
why they couldn’t count on support from official international
organizations and separate countries. This situation can be completely changed if
Assyrian organizations and their leaders understand that without an
economic basis it’s impossible to protect the nation interests. It’s
well known that attempts to combine efforts of businessmen or form a
unified economic (financial) structure, a unified bank or fund have been
made scores of times. But those projects, unfortunately, weren’t a
success. In present situation a mass leaving of the
Assyrians from their historical homeland is determined, first of all, by
a down level of living standard, lack of well-paid workplaces and
absence of modern infrastructure which is necessary for safe and
up-to-date mode of life. Creation of these conditions is possible
possessing certain investments and introducing Assyrian businessmen into
economics of regions where their ancestors lived for centuries. Such
investments may be made by separate Assyrian businessmen on their own as
well as with the help of different transnational corporations, which are
ready to expand the sphere of their activity in these regions. In
particular, Assyrian businessmen could come out to this market as parts
of such large-scale companies as Coca-Cola, McDonalds, Phillip Morris,
Budweiser and many others. Invasion of such great corporations usually
doesn’t meet with any resistance and ensures a high profit and stable
workplaces for the aboriginal population. Such economic intervention
will substantially stave off emigration and raise the Assyrian social
status at their historical homeland. _________________________________________________ Forming
a Political Elite is the Main Mechanism of National Revival Mankind
entered the third millennium. What will the new millennium bring to
long-suffering Assyrian nation, which, as the fate willed, turned out to
be scattered all over the world? As
a result of the World War I, part of the Assyrian refugees found itself
in Bolshevist Russia. However, this appearance, partly, wasn’t casual.
But as a consequence of this, they were separated from their relatives
and near relations almost for eight decades. Together with all nations
of the USSR the Assyrians endured the horrors of Stalin’s repressions
in thirties and forties of the last century. But at the same time, one
can’t but mark that exactly during the years of soviet power an
educational level of the Assyrians greatly increased and intellectual
elite was formed. And at the same time a misfortune connected with loss
of the language overtaken the Assyrians as well as other nations
residing in Diaspora and deprived of the opportunity to study the native
language. This tendency is especially neatly observed in Russia.
Exceptions are Armenia and Georgia where these processes proceed slower.
It’s connected, first of all, with existence of Assyrian villages in
the above mentioned states. Due
to the policy of openness, proclaimed by President M. Gorbachev at the
end of eighties, the Assyrian national movement reappeared. Assyrian
Congress of the USSR, to which the Assyrians pinned great hopes, was
formed. However, with the fall of the USSR and as a result of a
destructive stand, taken by some representatives of former union
republics, the Congress discontinued its existence. At present uncoordinated elitist groups,
forming their own views and ideological priorities, exist in the
Assyrian community. They are the so called “potential elites”.
However, the things, which happen in the world Assyrian movement,
testify not to the existence of professional political elite but to the
activity of leaders with very poor supply of ideological, conceptual and
strategic ideas and plans but with rather rich, almost infinite store of
ambitions, bringing to naught all efforts aimed at national revival. At
the same time, absence of leaders and political elite among the
Assyrians of Russia, to my firm belief, isolates the Assyrians of Russia
from processes happening in the world national movement. In the current
situation only political elite could stop an assimilation process of the
Assyrians in Russia. Only political elite having a distinct program of
cultural revival of the nation in cooperation with scientific and
creative intellectuals is able to resist an inevitably approaching
threat of assimilation. _________________________________________________
Repression
Against the Assyrians in the USSR (1920 – 1953) The
20th century turned out to be the most bloody in the history
of mankind: world and local wars, revolutions, totalitarian regimes,
religious intolerance and a lot of other things took away lives of
millions of people, led many nations to fall or to the edge of
destruction. One of these suffered nations appeared to be the Assyrians. The
role of Russia in the fate of Assyrians in XIX and XX centuries is
great. By the beginning of the World War I many Assyrians had already
lived in Russia and been its subjects. Capture
of power in October 1917 in Russia by the Bolsheviks was a tragedy for
the Russian nation and many other nations residing in Russia or being
its allies. Russia, being practically a winner in this world war, was
plunged into a catastrophe. Withdrawal of Russian troops from the
Caucasus front became a tragedy for the Armenians and Assyrians. They
couldn’t resist a regular Turkish army and, escaping from Turkish
slaughter, some of the Assyrians fled to Russia that was an ally and
patron of the Assyrians. Revolutionary
events in Russia didn’t captivate the majority of the Assyrians who
happened to be there. Most of them developed their life in Russia
healing wounds of war and escape. By
the middle of twenties a national social and political movement among
the Assyrians was outlined in the USSR.
In December 1925 an All-Union Assyrian Congress under the
direction of communists took place in Moscow. It established an
All-Russian Alliance of Assyrians (ARAA) with its center in Moscow.
Creation of ARAA aroused
national and social activity among the Assyrians in the USSR, inspired
in them a hope for revival of national life and culture. National
schools appeared in many cities, national textbooks were in the press,
national teachers were trained in Armavir and Leningrad, there were
national clubs, and a national newspaper was issued. Assyrian collective
farms were founded in rural areas and trade workmen’s cooperative
associations - in cities. By
the middle of thirties one should note considerable progress on the
Assyrian national social life in the USSR.
There already were prepared national specialists in the spheres
of language and culture, a number of Assyrians with higher and secondary
education was increasing. By
that time a political struggle for power in C.P.S.U. became acute to the
limit in the USSR. Repressions took a more severe and mass character. In
1937-38 Stalin’s repressions covered all nations of the USSR,
including the Assyrians. It’s essential to mention that some Assyrians
were subjected to repressions as early as the beginning of twenties:
Assyrians – officers of the Russian army (Mikhail Yulev, Shakhgeldov,
Fedor Sarkisov and others) were short. In 1927 Fraidoon Atouraya (Abramov)
was shot. It was the first political process against Assyrian national
leader. And in 1937 in Leningrad Ziga Levkoyev was shot. A
mass character of persecution of the Assyrians started in autumn of
1937, when the authorities issued a decree of persecution of former
Iranian and Turkish subjects. Under this decree all the Assyrians who
worked in the system of ARAA, in Assyrian clubs, schools, on collective
farms, in the newspaper “Kokhva d’Madinkha” were arrested. During
this period extra judicial organs sentenced not less than 1000 Assyrians
to be shot; several thousands were sentenced to long-term imprisonment
in GULAG camps. In 1949-50 the Assyrians residing in Azerbaijan and
Georgia underwent mass deportation to Siberia and Kazakhstan. A
nation can’t have future without letting its victims, sons of the
nation, who gave their lives for the sake of preservation of their
national name, be remembered forever.
That’s why it’s necessary to collect thoroughly all data
about victimized Assyrians, about those died without guilt. This
movement grows stronger in St. Petersburg and in 2000 a first memorial
to the Assyrians - victims of repressions was unveiled. We hope that in
all regions where Assyrians suffered similar memorials will be erected
and names of all victims will become the common property of history. _________________________________________________
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