| Greek genocide | |
|---|---|
| Part ofWorld War I, theaftermath of World War I and thelate Ottoman genocides | |
 Greek civilians mourn their dead relatives,Great Fire of Smyrna, 1922 | |
| Location | Ottoman Empire |
| Date | 1913–1923[1] |
| Target | Greek population, particularly fromPontus,Cappadocia,Ionia andEastern Thrace |
Attack type | Deportation,genocide,ethnic cleansing,death marches |
| Deaths | 300,000–1,200,000 (see§ Casualties) |
| Perpetrators | Ottoman Empire,Turkish National Movement |
| Trials | Ottoman Special Military Tribunal |
| Motive | Anti-Greek sentiment,Turkification,Anti-Eastern Orthodox sentiment |
| Part ofa series on |
| Genocide |
|---|
 |
| Issues |
| Related topics |
| Category |
TheGreek genocide[2][3][4][5][A 1] (Greek:Γενοκτονία των Ελλήνων,romanized: Genoktonía ton Ellínon), which included thePontic genocide, was the systematic killing of theChristianOttoman Greek population ofAnatolia, which was carried out mainly duringWorld War I andits aftermath (1914–1922) – including theTurkish War of Independence (1919–1923) – on the basis of their religion and ethnicity.[11] It was perpetrated by the government of theOttoman Empire led by theThree Pashas and by theGovernment of the Grand National Assembly led byMustafa Kemal Atatürk,[1] against the indigenousGreek population of the Empire. The genocide included massacres, forced deportations involvingdeath marches through theSyrian Desert,[12] expulsions, summary executions, and the destruction ofEastern Orthodox cultural, historical, and religious monuments.[13] Several hundred thousand Ottoman Greeks died during this period.[14] Most of the refugees and survivors fled to Greece (adding over a quarter to the prior population of Greece).[15] Some, especially those in Eastern provinces, took refuge in the neighbouringRussian Empire.
By late 1922, most of the Greeks ofAsia Minor had either fled or had been killed.[16] Those remaining were transferred to Greece under the terms of the later 1923population exchange between Greece and Turkey, which formalized the exodus and barred the return of the refugees. Other ethnic groups were similarly attacked by the Ottoman Empire during this period, includingAssyrians andArmenians, and some scholars and organizations have recognized these events as part of thesame genocidal policy.[17][5][18][4][19]
TheAllies of World War I condemned the Ottoman government–sponsored massacres. In 2007, theInternational Association of Genocide Scholars passed a resolution recognising the Ottoman campaign against its Christian minorities, including the Greeks, as genocide.[5] Some other organisations have also passed resolutions recognising the Ottoman campaign against these Christian minorities as genocide, as have the national legislatures ofGreece,[20][21][3]Cyprus,[22] theUnited States,[23][24][25][26]Sweden,[27][28]Armenia,[29] theNetherlands,[30][31]Germany,[32][33]Austria[34][35] and theCzech Republic.[36][37][38]
At the outbreak ofWorld War I,Asia Minor was ethnically diverse, its population includedTurks andAzeris, as well as groups that had inhabited the region prior to theOttoman conquest, includingPontic Greeks,Caucasus Greeks,Cappadocian Greeks,Armenians,Kurds,Zazas,Georgians,Circassians,Assyrians,Jews, andLaz people.
Among the causes of the Turkish campaign against the Greek-speaking Christian population was a fear that they would welcome liberation by the Ottoman Empire's enemies, and a belief among some Turks that to form a modern country in the era ofnationalism it was necessary to purge from their territories all minorities who could threaten the integrity of an ethnically based Turkish nation.[39][40][page needed]
According to aGermanmilitary attaché, the Ottoman minister of warIsmail Enver had declared in October 1915 that he wanted to "solve the Greek problem during the war … in the same way he believe[d] he solved the Armenian problem", referring to theArmenian genocide.[41] Germany and the Ottoman Empire were allies immediately before, and during World War I. By 31 January 1917, the Chancellor of Germany Theobald von Bethmann Hollweg, reported that:
The indications are that the Turks plan to eliminate the Greek element as enemies of the state, as they did earlier with the Armenians. The strategy implemented by the Turks is of displacing people to the interior without taking measures for their survival by exposing them to death, hunger, and illness. The abandoned homes are then looted and burnt or destroyed. Whatever was done to the Armenians is being repeated with the Greeks.
— Chancellor of Germany in 1917,Theobald von Bethmann Hollweg,The Killing Trap: Genocide in the Twentieth Century[42]
The Greek presence inAsia Minor dates at least from the LateBronze Age (1450 BC).[44] The Greek poetHomer lived in the region around 800 BC.[45] The geographerStrabo referred toSmyrna as the first Greek city in Asia Minor,[46] and numerous ancient Greek figures were natives of Anatolia, including the mathematicianThales ofMiletus (7th century BC), the pre-Socratic philosopherHeraclitus ofEphesus (6th century BC), and the founder ofCynicismDiogenes ofSinope (4th century BC). Greeks referred to theBlack Sea as the "Euxinos Pontos" or "hospitable sea" and starting in the eighth century BC they began navigating its shores and settling along its Anatolian coast.[46] The most notable Greek cities of the Black Sea wereTrebizond,Sampsounta,Sinope andHeraclea Pontica.[46]
During theHellenistic period (334 BC – 1st century BC), which followed the conquests ofAlexander the Great, Greek culture and language began to dominate even the interior of Asia Minor. TheHellenization of the region accelerated under Roman and early Byzantine rule, and by the early centuries AD the local Indo-EuropeanAnatolian languages had become extinct, being replaced by theKoine Greek language.[47][48][49] From this point until the late Middle Ages all of the indigenous inhabitants of Asia Minor practiced Christianity (calledGreek Orthodox Christianity after theEast–West Schism with the Catholics in 1054) and spokeGreek as their first language.[citation needed]
The resultant Greek culture in Asia Minor flourished during a millennium of rule (4th century – 15th century AD) under the mainly Greek-speakingEastern Roman Empire. Those from Asia Minor constituted the bulk ofthe empire's Greek-speaking Orthodox Christians; thus, many renowned Greek figures during late antiquity, the Middle Ages, and the Renaissance came from Asia Minor, includingSaint Nicholas (270–343 AD), rhetoricianJohn Chrysostomos (349–407 AD), the architect ofHagia Sophia,Isidore of Miletus (6th century AD), several imperial dynasties, including thePhokas (10th century) andKomnenos (11th century), and Renaissance scholarsGeorge of Trebizond (1395–1472) andBasilios Bessarion (1403–1472).
Thus, when theTurkic peoples began their late medieval conquest of Asia Minor, Byzantine Greek citizens were the largest group of inhabitants there.[46] Even after the Turkic conquests of the interior, the mountainous Black Sea coast of Asia Minor remained the heart of a populous Greek Christian state, theEmpire of Trebizond, until its eventual conquest by the Ottoman Turks in 1461, a year after the Ottomans conquered the area of Europe which is now the Greek mainland. Over the next four centuries the Greek natives of Asia Minor gradually became a minority in these lands under the now dominant Turkic culture.[50]
| Greek census (1910–1912) | Ottoman census (1914) | Soteriades (1918)[52] | |
|---|---|---|---|
| Hüdavendigâr (Prousa) | 262,319 | 184,424 | 278,421 |
| Konya (Ikonio) | 74,539 | 65,054 | 66,895 |
| Trabzon (Trebizond) | 298,183 | 260,313 | 353,533 |
| Ankara (Angora) | 85,242 | 77,530 | 66,194 |
| Aydin | 495,936 | 319,079 | 622,810 |
| Kastamonu | 24,349 | 26,104 | 24,937 |
| Sivas | 74,632 | 75,324 | 99,376 |
| İzmit (Nicomedia) | 52,742 | 40,048 | 73,134 |
| Biga (Dardanelles) | 31,165 | 8,541 | 32,830 |
| Total | 1,399,107 | 1,056,357 | 1,618,130 |
Beginning in the spring of 1913, the Ottomans implemented a programme of expulsions and forcible migrations, focusing on Greeks of the Aegean region and eastern Thrace, whose presence in these areas was deemed a threat to national security.[53] The Ottoman government adopted a "dual-track mechanism", whereby official government acts were accompanied by unofficial covert, extralegal, but state-sponsored acts of terror under the protective umbrella of state policies,[54] thereby allowing the Ottoman government to deny responsibility for and prior knowledge of this campaign of intimidation, emptying Christian villages.[55] The involvement in certain cases of local military and civil functionaries in planning and executing anti-Greek violence and looting led ambassadors of Greece and theGreat Powers and thePatriarchate to address complaints to theSublime Porte.[56] In protest to government inaction in the face of these attacks and to the so-called "Muslim boycott" of Greek products that had begun in 1913, the Patriarchate closed Greek churches and schools in June 1914.[56] Responding to international and domestic pressure,Talat Pasha headed a visit in Thrace in April 1914 and later in the Aegean to investigate reports and try to soothe bilateral tension with Greece. While claiming that he had no involvement or knowledge of these events, Talat met withKuşçubaşı Eşref, head of the "cleansing" operation in the Aegean littoral, during his tour and advised him to be cautious not to be "visible".[57] Also, after 1913 there were organized boycotts against the Greeks, initiated by the Ottoman Interior Ministry who asked the empire's provinces to start them.[58] The British ambassador in Constantinople at that time described the boycott as a direct result of theCommittee of Union and Progress and that "Committee emissaries are everywhere instigating the people", adding that every person, Greek or Muslim, who entered a non-Muslim shop was beaten.[59]
One of the worst attacks of this campaign took place inPhocaea (Greek: Φώκαια), on the night of 12 June 1914, a town in westernAnatolia next toSmyrna, where Turkish irregular troopsdestroyed the city, killing 50[60] or 100[61] civilians and causing its population to flee to Greece.[62] French eyewitness Charles Manciet states that the atrocities he had witnessed at Phocaea were of an organized nature that aimed at circling[63] Christian peasant populations of the region.[63] In another attack against Serenkieuy, in Menemen district, the villagers formed armed resistance groups but only a few managed to survive being outnumbered by the attacking Muslim irregular bands.[64] During the summer of the same year theSpecial Organization (Teşkilat-ı Mahsusa), assisted by government and army officials, conscripted Greek men of military age fromThrace and westernAnatolia intoLabour Battalions in which hundreds of thousands died.[65] These conscripts, after being sent hundreds of miles into the interior of Anatolia, were employed in road-making, building, tunnel excavating and other field work; but their numbers were heavily reduced through privations and ill-treatment and through outright massacre by their Ottoman guards.[66]
Following similar accords made withBulgaria andSerbia, the Ottoman Empire signed a small voluntary population exchange agreement with Greece on 14 November 1913.[67] Another such agreement was signed 1 July 1914 for the exchange of some "Turks" (that is,Muslims) ofGreece for some Greeks ofAydin andWestern Thrace, after the Ottomans had forced these Greeks from their homes in response to the Greek annexation of several islands.[68][69] The swap was never completed due to the eruption ofWorld War I.[68] While discussions for population exchanges were still conducted,Special Organization units attacked Greek villages forcing their inhabitants to abandon their homes for Greece, being replaced with Muslim refugees.[70]
The forceful expulsion of Christians of western Anatolia, especially Ottoman Greeks, has many similarities withpolicy towards the Armenians, as observed by US ambassadorHenry Morgenthau and historianArnold Toynbee. In both cases, certain Ottoman officials, such asŞükrü Kaya,Nazım Bey andMehmed Reshid, played a role; Special Organization units and labour battalions were involved; and a dual plan was implemented combining unofficial violence and the cover of state population policy.[71] This policy of persecution and ethnic cleansing was expanded to other parts of theOttoman Empire, including Greek communities inPontus,Cappadocia, andCilicia.[72]
According to a newspaper of the time, in November 1914, Turkish troops destroyed Christian properties and murdered several Christians atTrabzon.[73] After November 1914 Ottoman policy towards the Greek population shifted; state policy was restricted to the forceful migration to the Anatolian hinterland of Greeks living in coastal areas, particularly theBlack Sea region, close to theTurkish-Russian front.[74] This change of policy was due to a German demand for the persecution of Ottoman Greeks to stop, afterEleftherios Venizelos had made this a condition of Greece's neutrality when speaking to the German ambassador in Athens. Venizelos also threatened to undertake a similar campaign against Muslims that were living in Greece if Ottoman policy did not change.[75] While the Ottoman government tried to implement this change in policy, it was unsuccessful and attacks, even murders, continued to occur unpunished by local officials in the provinces, despite repeated instructions in cables sent from the central administration.[76] Arbitrary violence and extortion of money intensified later, providing ammunition for the Venizelists arguing that Greece should join theEntente.[77]
In July 1915 the Greek chargé d'affaires claimed that the deportations "can not be any other issue than an annihilation war against the Greek nation in Turkey and as measures hereof they have been implementing forced conversions to Islam, in [an] obvious aim to, that if after the end of the war there again would be a question of European intervention for the protection of the Christians, there will be as few of them left as possible."[78] According to George W. Rendel of the British Foreign Office, by 1918 "over 500,000 Greeks were deported of whom comparatively few survived".[79] In his memoirs, the United States ambassador to the Ottoman Empire between 1913 and 1916 wrote "Everywhere the Greeks were gathered in groups and, under the so-called protection of Turkish gendarmes, they were transported, the larger part on foot, into the interior. Just how many were scattered in this fashion is not definitely known, the estimates varying anywhere from 200,000 up to 1,000,000."[80]
Despite the shift of policy, the practice of evacuating Greek settlements and relocating the inhabitants was continued, albeit on a limited scale. Relocation was targeted at specific regions that were considered militarily vulnerable, not the whole of the Greek population. As a 1919 Patriarchate account records, the evacuation of many villages was accompanied with looting and murders, while many died as a result of not having been given the time to make the necessary provisions or of being relocated to uninhabitable places.[81]
State policy towards Ottoman Greeks changed again in the fall of 1916. With Entente forces occupyingLesbos,Chios andSamos since spring, the Russiansadvancing in Anatolia and Greece expected to enter the war siding with theAllies, preparations were made for the deportation of Greeks living in border areas.[82] In January 1917 Talat Pasha sent a cable for the deportation of Greeks from theSamsun district "thirty to fifty kilometres inland" taking care for "no assaults on any persons or property".[83] However, the execution of government decrees, which took a systematic form from December 1916, whenBehaeddin Shakir came to the region, was not conducted as ordered: men were taken in labour battalions, women and children were attacked, villages were looted by Muslim neighbours.[84] As such in March 1917 the population ofAyvalık, a town of c. 30,000 inhabitants on the Aegean coast wasforcibly deported to the interior of Anatolia under order by German GeneralLiman von Sanders. The operation includeddeath marches, looting, torture and massacre against the civilian population.[85]Germanos Karavangelis, the bishop of Samsun, reported to the Patriarchate that thirty thousands had been deported to the Ankara region and the convoys of the deportees had been attacked, with many being killed. Talat Pasha ordered an investigation for the looting and destruction of Greek villages by bandits.[86] Later in 1917 instructions were sent to authorize military officials with the control of the operation and to broaden its scope, now including persons from cities in the coastal region. However, in certain areas Greek populations remained undeported.[87]
Greek deportees were sent to live in Greek villages in the inner provinces or, in some case, villages where Armenians were living before being deported. Greek villages evacuated during the war due to military concerns were then resettled with Muslim immigrants and refugees.[88] According to cables sent to the provinces during this time, abandoned movable and non-movable Greek property was not to be liquidated, as that of the Armenians, but "preserved".[89]
On 14 January 1917Cossva Anckarsvärd, Sweden's Ambassador to Constantinople, sent a dispatch regarding the decision to deport the Ottoman Greeks:
What above all appears as an unnecessary cruelty is that the deportation is not limited to the men alone, but is extended likewise to women and children. This is supposedly done in order to much easier be able to confiscate the property of the deported.[90]
According to Rendel, atrocities such asdeportations involving death marches, starvation inlabour camps etc. were referred to as "white massacres".[79] Ottoman officialRafet Bey was active in the genocide of the Greeks and in November 1916, Austrian consul inSamsun, Kwiatkowski, reported that he said to him "We must finish off the Greeks as we did with the Armenians ... today I sent squads to the interior to kill every Greek on sight".[91]
Pontic Greeks responded by forming insurgent groups, which carried weapons salvaged from the battlefields of the Caucasus Campaign of World War I or directly supplied by the Russian army. In 1920, the insurgents reached their peak in regard to manpower numbering 18,000 men.[92] On 15 November 1917,Ozakom delegates agreed to create a unified army composed of ethnically homogeneous units, Greeks were allotted a division consisting of three regiments. TheGreek Caucasus Division was thus formed out of ethnic Greeks serving in Russian units stationed in the Caucasus and raw recruits from among the local population including former insurgents.[93] The division took part in numerous engagements against the Ottoman army as well as Muslim and Armenian irregulars, safeguarding the withdrawal of Greek refugees into the Russian held Caucasus, before being disbanded in the aftermath of theTreaty of Poti.[94]
.jpg)
After the Ottoman Empire capitulated on 30 October 1918, it came under the de jure control of the victorious Entente Powers. However, the latter failed to bring the perpetrators of the genocide to justice,[97] although in theTurkish Courts-Martial of 1919–20 a number of leading Ottoman officials were accused of ordering massacres against both Greeks and Armenians.[98] Thus, killings, massacres and deportations continued under the pretext of the national movement ofMustafa Kemal (later Atatürk).[97]
In an October 1920 report a British officer describes the aftermath of the massacres atİznik in north-western Anatolia in which he estimated that at least 100 decomposed mutilated bodies of men, women and children were present in and around a large cave about 300 yards outside the city walls.[79]
The systematic massacre and deportation of Greeks in Asia Minor, a program which had come into effect in 1914, was a precursor to the atrocities perpetrated by both the Greek and Turkish armies during theGreco-Turkish War, a conflict which followed the Greeklanding at Smyrna[99][100] in May 1919 and continued until the retaking of Smyrna by the Turks and theGreat Fire of Smyrna in September 1922.[101] Rudolph Rummel estimated the death toll of the fire at 100,000[102] Greeks and Armenians, who perished in the fire and accompanying massacres. According toNorman M. Naimark "more realistic estimates range between 10,000 to 15,000" for the casualties of the Great Fire of Smyrna. Some 150,000 to 200,000 Greeks were expelled after the fire, while about 30,000 able-bodied Greek and Armenian men were deported to the interior of Asia Minor, most of whom were executed on the way or died under brutal conditions.[103]George W. Rendel of the British Foreign Office noted the massacres and deportations of Greeks during the Greco-Turkish War.[79] According to estimates by Rudolph Rummel, between 213,000 and 368,000 Anatolian Greeks were killed between 1919 and 1922.[100] There were alsomassacres of Turks carried out by the Hellenic troops during the occupation of western Anatolia from May 1919 to September 1922.[101]
For the massacres that occurred during theGreco-Turkish War of 1919–1922, British historianArnold J. Toynbee wrote that it was the Greek landings that created the Turkish National Movement led by Mustafa Kemal:[104] "The Greeks of 'Pontus' and the Turks of the Greek occupied territories, were in some degree victims of Mr.Venizelos's and Mr.Lloyd George's original miscalculations at Paris."
In 1917 a relief organization by the name of theRelief Committee for Greeks of Asia Minor was formed in response to the deportations and massacres of Greeks in the Ottoman Empire. The committee worked in cooperation with theNear East Relief in distributing aid to Ottoman Greeks in Thrace and Asia Minor. The organisation disbanded in the summer of 1921 but Greek relief work was continued by other aid organisations.[105]
German and Austro-Hungarian diplomats, as well as the 1922 memorandum compiled by British diplomatGeorge W. Rendel on "Turkish Massacres and Persecutions", provided evidence for series of systematic massacres andethnic cleansing of the Greeks in Asia Minor.[79][106] The quotes[clarification needed] have been attributed to various diplomats, including the German ambassadorsHans Freiherr von Wangenheim andRichard von Kühlmann, the German vice-consul inSamsun Kuchhoff, Austria's ambassador Pallavicini and Samsun consul Ernst von Kwiatkowski, and the Italian unofficial agent inAngora Signor Tuozzi. Other quotes are from clergymen and activists, including the German missionaryJohannes Lepsius, and Stanley Hopkins of the Near East Relief. Germany and Austria-Hungary were allied to the Ottoman Empire in World War I.[clarification needed]
The accounts describe systematic massacres, rapes and burnings of Greek villages, and attribute intent to Ottoman officials, including the Ottoman Prime MinisterMahmud Sevket Pasha,Rafet Bey,Talat Pasha andEnver Pasha.[79][106]
Additionally,The New York Times and its correspondents made extensive references to the events, recording massacres, deportations, individual killings, rapes, burning of entireGreekvillages, destruction ofGreek Orthodoxchurches andmonasteries, drafts for "Labor Brigades", looting, terrorism and other "atrocities" for Greek, Armenian and also for British and American citizens and government officials.[107][108] Australian press also had some coverage of the events.[109]
Henry Morgenthau, theUnited States ambassador to the Ottoman Empire from 1913 to 1916, accused the "Turkish government" of a campaign of "outrageous terrorizing, cruel torturing, driving of women into harems, debauchery of innocent girls, the sale of many of them at 80 cents each, the murdering of hundreds of thousands and the deportation to and starvation in the desert of other hundreds of thousands, [and] the destruction of hundreds of villages and many cities", all part of "the willful execution" of a "scheme to annihilate the Armenian, Greek and Syrian Christians of Turkey".[110] However, months prior to the First World War, 100,000 Greeks were deported to Greek islands or the interior which Morgenthau stated, "for the larger part these were bona-fide deportations; that is, the Greek inhabitants were actually removed to new places and were not subjected to wholesale massacre. It was probably the reason that the civilized world did not protest against these deportations".[111]
US Consul-GeneralGeorge Horton, whose account has been criticised by scholars as anti-Turkish,[112][113][114] claimed, "One of the cleverest statements circulated by the Turkish propagandists is to the effect that the massacred Christians were as bad as their executioners, that it was '50–50'." On this issue he comments: "Had the Greeks, after the massacres in the Pontus and at Smyrna, massacred all the Turks in Greece, the record would have been 50–50—almost." As an eye-witness, he also praises Greeks for their "conduct ... toward the thousands of Turks residing in Greece, while the ferocious massacres were going on", which, according to his opinion, was "one of the most inspiring and beautiful chapters in all that country's history".[115][116]
Even the US admiralArthur L. Bristol, who advised foreign journalists to avoid publishing about the persecution of the Greeks, in his conversations and letters stated the harsh conditions for Armenians and Greeks. He even tried to stop the deportation of the Greeks from Samsun.[117]
According toBenny Morris andDror Ze'evi inThe Thirty-Year Genocide, as a result of Ottoman and Turkish state policy, "several hundred thousand Ottoman Greeks had died. Either they were murdered outright or were the intentional victims of hunger, disease, and exposure."[119]
For the whole of the period between 1914 and 1922 and for the whole of Anatolia, there are academic estimates of death toll ranging from 289,000 to 750,000. The figure of 750,000 is suggested by political scientistAdam Jones.[120] ScholarRudolph Rummel compiled various figures from several studies to estimate lower and higher bounds for the death toll between 1914 and 1923. He estimates that 84,000 Greeks were exterminated from 1914 to 1918, and 264,000 from 1919 to 1922. The total number reaching 347,000.[121] Historian Constantine G. Hatzidimitriou writes that "loss of life among Anatolian Greeks during the WWI period and its aftermath was approximately 735,370".[122]Erik Sjöberg states that "[a]ctivists tend to inflate the overall total of Ottoman Greek deaths" over what he considers "the cautious estimates between 300,000 to 700,000".[123]
Some contemporary sources claimed different death tolls. The Greek government collected figures together with the Patriarchate to claim that a total of one million people were massacred.[124] A team of American researchers found in the early postwar period that the total number of Greeks killed may approach 900,000 people.[125] Similarly, when accounting for the decade of atrocities in several regions,Thea Halo estimates 1,200,000 Ottoman Greek deaths.[126] Edward Hale Bierstadt, writing in 1924, stated that "According to official testimony, the Turks since 1914 have slaughtered in cold blood 1,500,000 Armenians, and 500,000 Greeks, men women and children, without the slightest provocation."[127] On 4 November 1918, Emanuel Efendi, an Ottoman deputy ofAydin, criticised the ethnic cleansing of the previous government and reported that 550,000 Greeks had been killed in the coastal regions of Anatolia (including the Black Sea coast) and Aegean Islands during the deportations.[128]
According to various sources the Greek death toll in the Pontus region of Anatolia ranges from 300,000 to 360,000.[129]Merrill D. Peterson cites the death toll of 360,000 for the Greeks of Pontus.[130] According to George K. Valavanis, "The loss of human life among the Pontian Greeks, since the Great War (World War I) until March 1924, can be estimated at 353,000, as a result of murders, hangings, and from punishment, disease, and other hardships."[131] Valavanis derived this figure from the 1922 record of the Central Pontian Council in Athens based on theBlack Book of the Ecumenical Patriarchate, to which he adds "50,000 new martyrs", which "came to be included in the register by spring 1924".[132]
Article 142 of the 1920Treaty of Sèvres, prepared after the first World War, called the wartime Turkish regime "terrorist" and contained provisions "to repair so far as possible the wrongs inflicted on individuals in the course of the massacres perpetrated in Turkey during the war."[133] The Treaty of Sèvres was never ratified by the Turkish government and ultimately was replaced by theTreaty of Lausanne. That treaty was accompanied by a "Declaration of Amnesty", without containing any provision in respect to punishment of war crimes.[134]
In 1923, apopulation exchange between Greece and Turkey resulted in a near-complete ending of the Greek ethnic presence in Turkey and a similar ending of the Turkish ethnic presence in much of Greece. According to the Greek census of 1928, 1,104,216 Ottoman Greeks had reached Greece.[135] It is impossible to know exactly how many Greek inhabitants of Turkey died between 1914 and 1923, and how many ethnic Greeks of Anatolia were expelled to Greece or fled to theSoviet Union.[136] Some of the survivors and expelled took refuge in the neighboringRussian Empire (later,Soviet Union).[citation needed] Similar plans for a population exchange had been negotiated earlier, in 1913–1914, between Ottoman and Greek officials during the first stage of the Greek genocide but were interrupted by the onset of World War I.[16][137]
In December 1924,The New York Times reported that 400 tonnes of human bones consigned to manufacturers were transported fromMudania toMarseille, which might be the remains of massacred victims in Asia Minor.[138]
In 1955, theIstanbul Pogrom caused most of the remaining Greek inhabitants of Istanbul to flee the country. HistorianAlfred-Maurice de Zayas identifies the pogrom as a crime against humanity and he states that the flight and migration of Greeks afterwards corresponds to the "intent to destroy in whole or in part" criteria of theGenocide Convention.[139]
_of_Zela.jpg)
The wordgenocide was coined in the early 1940s, the era of theHolocaust, byRaphael Lemkin, a Polish lawyer of Jewish descent. In his writings on genocide, Lemkin detailed the fate of Greeks in Turkey.[141] In August 1946The New York Times reported:
Genocide is no new phenomenon, nor has it been utterly ignored in the past. ... The massacres of Greeks and Armenians by the Turks prompted diplomatic action without punishment. If Professor Lemkin has his way genocide will be established as an international crime ...[142]
The 1948Convention on the Prevention and Punishment of the Crime of Genocide (CPPCG) was adopted by theUnited Nations General Assembly in December 1948 and came into force in January 1951. It includes a legal definition of genocide. Before the creation of the term "genocide", the destruction of the Ottoman Greeks was known by Greeks as "the Massacre" (in Greek:η Σφαγή), "the Great Catastrophe" (η Μεγάλη Καταστροφή), or "the Great Tragedy" (η Μεγάλη Τραγωδία).[143] The Ottoman andKemalist nationalist massacres of the Greeks in Anatolia constituted genocide under the initial definition and international criminal application of the term, as in the international criminal tribunals authorized by the United Nations.[144]
In December 2007 theInternational Association of Genocide Scholars (IAGS) passed a resolution affirming that the 1914–23 campaign against Ottoman Greeks constituted genocide "qualitatively similar" to theArmenian genocide.[5] IAGS PresidentGregory Stanton urged the Turkish government to finally acknowledge the three genocides: "The history of these genocides is clear, and there is no more excuse for the current Turkish government, which did not itself commit the crimes, to deny the facts."[146] Drafted by Canadian scholarAdam Jones, the resolution was adopted on 1 December 2007 with the support of 83% of all voting IAGS members.[147] Several scholars researching the Armenian genocide, such asPeter Balakian,Taner Akçam,Richard Hovannisian andRobert Melson, however stated that "the issue had to be further researched before a resolution was passed."[148]
Manus Midlarsky notes a disjunction between statements ofgenocidal intent against the Greeks by Ottoman officials and their actions, pointing to the containment of massacres in selected "sensitive" areas and the large numbers of Greek survivors at the end of the war. Because of cultural and political ties of the Ottoman Greeks with European powers, Midlarsky argues, genocide was "not a viable option for the Ottomans in their case."[42] Taner Akçam refers to contemporary accounts noting the difference in government treatment of Ottoman Greeks and Armenians during WW I and concludes that "despite the increasingly severe wartime policies, in particular for the period between late 1916 and the first months of 1917, the government's treatment of the Greeks – although comparable in some ways to the measures against the Armenians – differed in scope, intent, and motivation."[149]
Some historians, includingBoris Barth [de],Michael Schwartz [de], andAndrekos Varnava argue that the persecution of Greeks was ethnic cleansing or deportation, but not genocide.[150][8] This is also a position of some Greek mainstream historians;[151][152] according to Aristide Caratzas this is due to a number of factors, "which range from governmental reticence to criticize Turkey to spilling over into the academic world, to ideological currents promoting a diffuse internationalism cultivated by a network of NGOs, often supported by western governments and western interests".[152] Others, such as Dominik J. Schaller and Jürgen Zimmerer, argue that the "genocidal quality of the murderous campaigns against Greeks" was "obvious".[4] The historiansSamuel Totten andPaul R. Bartrop, who specialize on the history of genocides, also call it a genocide; so is Alexander Kitroeff.[152][153] Another scholar who considers it a genocide is Hannibal Travis; he also adds that the widespread attacks by the successive governments of Turkey, on the homes, places of worship, and heritage of minority communities since the 1930s, constitute cultural genocide as well.[144]
Dror Ze'evi andBenny Morris, authors ofThe Thirty-Year Genocide, write that:[154]
... the story of what happened in Turkey is much broader and deeper [than just the Armenian genocide]. It goes deeper, because it covers not just what occurred during World War I, but a series of giant ethno-religious massacres that lasted from the 1890s through the 1920s and beyond. It is broader, because it was not only Armenians who were persecuted and killed. Along with hundreds of thousands of Armenians ... a similar number of Greeks and Assyrians (or adherents of the Assyrian or Syriac churches) were slaughtered ... By our estimate, over the course of the 30-year period, between 1.5 and 2.5 million Christians from the three religious groups were either murdered or intentionally starved to death, or allowed to die of disease, and millions more were expelled from Turkey and lost everything. In addition, tens of thousands of Christians wereforced to convert to Islam, and many thousands of Christian women and girls were raped, either by their Muslim neighbors or by members of the security forces. The Turks even opened markets where Christian girls were sold as sex slaves. These atrocities were committed by three very different, successive regimes:SultanAbdülhamid II's authoritarian-Islamist regime; the government of the Committee of Union and Progress (the Young Turks) during World War I, under the leadership of Talaat Pasha and Enver Pasha; and Mustafa Kemal Atatürk's post-war secular nationalist regime.[excessive quote]
Following an initiative of MPs of the so-called "patriotic" wing of the rulingPASOK party's parliamentary group and like-minded MPs of conservativeNew Democracy,[155] theGreek Parliament passed two laws on the fate of the Ottoman Greeks; the first in 1994 and the second in 1998. The decrees were published in the GreekGovernment Gazette on 8 March 1994 and 13 October 1998 respectively. The 1994 decree, created byGeorgios Daskalakis, affirmed the genocide in the Pontus region of Asia Minor and designated 19 May (thedayMustafa Kemal landed inSamsun in 1919) a day of commemoration,[20][156] (called Pontian Greek Genocide Remembrance Day[21]) while the 1998 decree affirmed the genocide of Greeks in Asia Minor as a whole and designated 14 September a day of commemoration.[3] These laws were signed by the President of Greece but were not immediately ratified after political interventions. After leftist newspaperI Avgi initiated a campaign against the application of this law, the subject became subject of a political debate. The president of the left-ecologistSynaspismos partyNikos Konstantopoulos and historian Angelos Elefantis,[157] known for his books on the history of Greek communism, were two of the major figures of the political left who expressed their opposition to the decree. However, the non-parliamentaryleft-wing nationalist[158] intellectual and author George Karabelias bitterly criticized Elefantis and others opposing the recognition of genocide and called them "revisionist historians", accusing the Greek mainstream left of a "distorted ideological evolution". He said that for the Greek left 19 May is a "day of amnesia".[159]
In the late 2000s theCommunist Party of Greece adopted the term "Genocide of the Pontic (Greeks)" (Γενοκτονία Ποντίων) in its official newspaperRizospastis and participates in memorial events.[160][161][162]
TheRepublic of Cyprus has also officially called the events "Greek Genocide in Pontus of Asia Minor".[22]
In response to the 1998 law, the Turkish government released a statement which claimed that describing the events as genocide was "without any historical basis". "We condemn and protest this resolution" a Turkish Foreign Ministry statement said. "With this resolution the Greek Parliament, which in fact has to apologize to the Turkish people for the large-scale destruction and massacres Greece perpetrated inAnatolia, not only sustains the traditional Greek policy of distorting history, but it also displays that the expansionist Greek mentality is still alive," the statement added.[163]
On 11 March 2010,Sweden'sRiksdag passed a motion recognising "as an act of genocide the killing of Armenians, Assyrians/Syriacs/Chaldeans and Pontic Greeks in 1915".[164]
On 14 May 2013, the government ofNew South Wales was submitted a genocide recognition motion byFred Nile of theChristian Democratic Party, which was later passed making it the fourth political entity to recognise the genocide.[165]
In March 2015, theNational Assembly of Armenia unanimously adopted a resolution recognizing both the Greek and Assyrian genocides.[166]
In April 2015, theStates General of the Netherlands and theAustrian Parliament passed resolutions recognizing the Greek and Assyrian genocides.[167][168]
TheUnited Nations, theEuropean Parliament, and theCouncil of Europe have not made any related statements. According to Constantine Fotiadis, professor of Modern Greek History at theAristotle University of Thessaloniki, some of the reasons for the lack of wider recognition and delay in seeking acknowledgement of these events are as follows:[169][170]
In his bookWith Intent to Destroy: Reflections on Genocide,Colin Tatz argues that Turkey denies the genocide so as not to jeopardize "its ninety-five-year-old dream of becoming the beacon of democracy in the Near East".[171]
In their bookNegotiating the Sacred: Blasphemy and Sacrilege in a Multicultural Society, Elizabeth Burns Coleman and Kevin White present a list of reasons explaining Turkey's inability to admit the genocides committed by theYoung Turks, writing:[172]
Turkish denialism of the genocide of 1.5 million Armenians is official, riven, driven, constant, rampant, and increasing each year since the events of 1915 to 1922. It is state-funded, with special departments and units in overseas missions whose sole purpose is to dilute, counter, minimise, trivialise and relativise every reference to the events which encompassed a genocide of Armenians, Pontian Greeks and Assyrian Christians in Asia Minor.
They propose the following reasons for the denial of the genocides by Turkey:[172]
- A suppression of guilt and shame that a warrior nation, a "beacon of democracy" as it saw itself in 1908 (and since), slaughtered several ethnic populations. Democracies, it is said, don't commit genocide; ergo, Turkey couldn't and didn't do so.
- A cultural and social ethos of honour, a compelling and compulsive need to remove any blots on the national escutcheon.
- A chronic fear that admission will lead to massive claims for reparation and restitution.
- To overcome fears of social fragmentation in a society that is still very much a state in transition.
- A "logical" belief that because the genocide was committed with impunity, so denial will also meet with neither opposition nor obloquy.
- An inner knowledge that the juggernaut denial industry has a momentum of its own and can't be stopped even if they wanted it to stop.
 | This sectionrelies largely or entirely on asingle source. Relevant discussion may be found on thetalk page. Please helpimprove this article byintroducing citations to additional sources. Find sources: "Greek genocide" – news ·newspapers ·books ·scholar ·JSTOR(September 2022) |
According to Stefan Ihrig, Kemal's "model" remained active for theNazi movement inWeimar Germany and theThird Reich until the end ofWorld War II.Adolf Hitler had declared that he considered himself a "student" of Kemal, whom he referred to as his "star in the darkness", while the latter's contribution to the formation of National Socialist ideology is intensely apparent in Nazi literature.[174][page needed][175] Kemal and his new Turkey of 1923 constituted the archetype of the "perfect Führer" and of "good national practices" for Nazism.[176] The news media of the Third Reich emphasised the "Turkish model" and continuously praised the "benefits" of ethnic cleansing and genocide.[177] Hitler referred to Kemal as being ofGermanic descent.[178]
Hitler's National Socialist Party, from its first steps, had used the methods of the Turkish state as a standard to draw inspiration from. The official Nazi newspaperVölkischer Beobachter ("Völkisch Observer"), on its February 1921 issue, stressed with admiration in an article titled "The Role Model": "The German nation will one day have no other choice but to resort to Turkish methods as well."[179]
A Nazi publication of 1925 exalted the new Turkish state for its "cleansing" policy, which "threw the Greek element to the sea". The majority of writers of the Third Reich stressed that the double genocide (against Greeks and Armenians) was a prerequisite for the success of the new Turkey, the NSDAP claimed: "Only through the annihilation of the Greek and the Armenian tribes in Anatolia was the creation of a Turkish national state and the formation of an unflawed Turkish body of society within one state possible."[180]
However, in September 1933, following outreach byAlbert Einstein,[181] Kemal granted asylum to thousands of Jews seeking refuge from the Nazi repression, and many scientists were employed at Turkish universities – it thus resulted in a deterioration of diplomatic relations.[182][183]Benito Mussolini's historic 1934 speech, in which he pledged to achieve "Pax Romana",[184] posed an existential threat, as Turkish officials thought. The worsening affairs between the neutral Turkey and theAxis bloc caused Turkey to apply theLeague of Nations for economic sanctions against Italy, and Kemal actively engaged in public statements against Hitler, albeit he had avoided for a few years in an attempt to not ignite the Nazi regime.[185] Referring to Mussolini as "clown"[186] and "his copycat",[187] Kemal eventually called Hitler a "maniac corporal"[188] and a "racist who considers the German race as superior". In another meeting, he describedNazism as a dangerous imitation of fascism.[189]
Memorials commemorating the plight of Ottoman Greeks have been erected throughout Greece, as well as in a number of other countries including Australia, Canada, Germany, Sweden, and the United States.[190][191]
The Greek genocide is remembered in a number of modern works.
The genocide was committed by two subsequent and chronologically, ideologically, and organically interrelated and interconnected dictatorial and chauvinist regimes: (1) the regime of the CUP, under the notorious triumvirate of the three pashas (Üç Paşalar), Talât, Enver, and Cemal, and (2) the rebel government at Samsun and Ankara, under the authority of the Grand National Assembly (Türkiye Büyük Millet Meclisi) and Kemal. Although the process had begun before the Balkan Wars, the final and most decisive period started immediately after WWI and ended with the almost total destruction of the Pontic Greeks
The total number of Christians who fled to Greece was probably in the region of 1.2 million with the main wave occurring in 1922 before the signing of the convention. According to the official records of the Mixed Commission set up to monitor the movements, the "Greeks' who were transferred after 1923 numbered 189,916 and the number of Muslims expelled to Turkey was 355,635 [Ladas I932, 438–439; but using the same source Eddy 1931, 201 states that the post-1923 exchange involved 192,356 Greeks from Turkey and 354,647 Muslims from Greece].
The Madduwatta text represents the first textual evidence for Greek incursions on the Anatolian mainland... Mycenaeans settled there already during LH IIB (around 1450 BC; Niemeier, 1998, 142).
The Ottoman state never sought to impose Turkish on subject peoples…Some ethno-religious groups, when outnumbered by Turks, did accept Turkish vernacular through a gradual process of acculturation. While the Greeks of the Peloponnese, Thessaly, Epirus, Macedonia, Thrace, and west Anatolian littoral continued to speak and write in Greek, The Greeks of Cappadocia (Karaman) spoke Turkish and wrote Turkish in Greek script. Similarly, a large majority of Armenians in the empire adopted Turkish as their vernacular and wrote Turkish in Armenian characters, all efforts to the contrary by the Mkhitarist order notwithstanding. The first novels published in the Ottoman Empire in the mid-nineteenth century were by Armenians and Cappadocian Greeks; they wrote them in Turkish, using the Armenian and Greek alphabets.
In effect this set off the beginning of the persecution of the Greek communities of Asia Minor, an event gradually spread from the Aegean Turkish coast, inland to Pontos and to Cappadocia and Cilicia in the south
"Not only did the Turks murder Armenians, but Greeks as well. Estimates of this are far fewer (lines 201 to 203), but we do have assessments of those deported (lines 193 to 197) from which to calculate the possible toll (line 198). The actual percentages from which I make this calculation reflect the relevant historical bits and pieces in the sources. Combining this calculation and the sum of the estimates (line 204) suggest a likely genocide of 84,000 Greeks."
"In the table I next list partial estimates (lines 367 to 374) for the genocide of the Greek. There is one calculation of Turkey's Anatolian (Asia Minor) Greek population deficit during 1912 to 1922, taking into account emigration and deportation from Turkey (line 378). Subtracting from this the WWI Greek genocide I calculated from previous totals (line 379), I get the range of post-WWI losses shown (line 380). This then provides an alternative to the sum of the specific mortality estimates (line 381). From these alternative ranges I calculated a final Greek genocide for this period in the usual way (line 382). Most probably, the Nationalists Turks murdered 264,000 Greeks;"
It is remarkable to what degree the Orthodox hierarchs and clergy shared the fate of the people and were martyred. According to statistics of the church, of the 459 bishops, metropolitans and clergy of the metropolitanate of Smyrna, some 347 were murdered in an atrocious manner.
There is also an institutional split, with those disputing the usefulness of the term genocide belonging to the mainstream of the historical profession in Greece. As its title suggests, this volume falls clearly on the side of those who wish to affirm that genocide was committed against the Greeks of the Ottoman Empire between 1912 and 1922. The publisher, Aristide Caratzas, summarizes the purpose of this book in a prefatory note: "The efforts to eliminate the Greeks, the Armenians and the Assyrians, peoples whose biological presence in that geographic space goes back millennia before recorded history, are integral to the process that led to the creation of what became the modern Turkish Republic. The predatory methods used, and indeed what may be called a policy of effective physical elimination of populations, as well as of the cultural traces of their presence in areas they inhabited, bespeak of planning at the highest levels of government and its systematic implementation." Further on he adds, "Greek scholars, with some significant exceptions, have been less active in researching the subject of the violent elimination of the Greek presence in Asia Minor and eastern Thrace, which spanned three millennia. The avoidance of the subject of the genocide by many mainline academics in Greece is a convergence of factors, which range from governmental reticence to criticize Turkey to spilling over into the academic world, to ideological currents promoting a diffuse internationalism cultivated by a network of NGOs, often supported by western governments and western interests." Then he concludes: "This volume represents a kind of scholarly opening statement to an international audience on the subject of the extermination or expulsion of Ottoman Greeks, as part of the genocide of the Christians of Asia Minor." (pp. ix-x) Thus, this book has a dual purpose, to present information that highlights the extent of the massacres suffered by the Greeks, and to argue that the massacres qualify as a genocide and, also, to implicitly criticize those who do not agree with this perspective.
Kai eán i Kyvérnisi gia lógous politikís skopimótitas tha aposýrei to P.D., i Aristerá tha analávei, ópos pánta, na prosférei ta ideologiká ópla tou polémou. O Ángelos Elefántis tha grápsei sto ídio téfchos ton Néon pos den ypárchei kanénas lógos na anagoréfsome tin 14 Septemvríou tou 1922 oúte kan se iméra ethnikís mnímis.Και εάν η Κυβέρνηση για λόγους πολιτικής σκοπιμότητας θα αποσύρει το Π.Δ., η Αριστερά θα αναλάβει, όπως πάντα, να προσφέρει τα ιδεολογικά όπλα του πολέμου. Ο Άγγελος Ελεφάντης θα γράψει στο ίδιο τεύχος των Νέων πως δεν υπάρχει κανένας λόγος να αναγορεύσομε την 14 Σεπτεμβρίου του 1922 ούτε καν σε ημέρα εθνικής μνήμης. [And while the Government for the sake of political expediency withdraws the Presidential Decree, the Left undertakes, as always, to offer the ideological weapons for this war. Angelos Elefantis writes in the same page of the NEA newspaper (24 Feb. 2001) that there is no reason to proclaim 14 September of 1922 not even to a day of national memory.]
Turkey, still struggling to achieve its ninety-five-year-old dream of becoming the beacon of democracy in the Near East, does everything possible to deny its genocide of the Armenians, Assyrians and Pontian Greeks.
{{cite book}}: CS1 maint: location missing publisher (link){{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link)
