MALATYA CHRISTENEN

MALATYA - De drie protestanten die woensdag zijn vermoord in een christelijke uitgeverij in Malatya in het zuidoosten van Turkije, zijn voordat hun kelen werden doorgesneden drie uur lang gemarteld. Dit meldden Turkse media vrijdag.Volgens een woordvoerder van het ziekenhuis waar de drie in eerste instantie naar toe zijn gebracht had een slachtoffer over zijn hele lichaam messteken en waren er vingers afgesneden. Ook de andere twee vertoonden sporen van marteling.
Onder de slachtoffers was een in Turkije woonachtige 46-jarige Duitser die vrijdag in het bijzijn van honderden mensen, onder wie zijn vrouw en kinderen, is begraven. De weduwe zei dat zij geen wraakgevoelens koestert jegens de daders. Het Vaticaan noemde de moord eerder een waanzinnige daad.
In totaal zijn tien mensen opgepakt in verband met de moorden. De vijf hoofdverdachten zouden lid zijn van een fanatieke islamitische groepering.
Kranten hebben de gebeurtenissen in Malatya gekoppeld aan andere recente aanvallen tegen minderheden in Turkije, waaronder de moord op de Turks-Armeense journalist Hrant Dink in januari. Bron: TELEGRAAF
De EXTREEMNATIONALISTISCH islamitische Turkse paramilitaire organisatie Milli Görüs is één van de grootste en gevaarlijkste islamitische 5.colonne in Europa, met afdelingen in onder meer Duitsland en Nederland. Milli Görüs wordt gestuurd door de Turkije.
Milli Görüs schuilt zich achter de "godsdienst", stichting hulporganisatie, "VAKIF", etc. om verder te gaan. Dit hebben ze in dit stadia zeker nodig, Moslims hebben nu even tijd nodig voor hun echte doel.
De naam Milli Görüs, Vrij vertaald betekent het "Nationale Visie". Milli Görüs doelt alleen één ding: Turken en zoveel mogelijk andere moslim populaties apart organiseren, versterken via vervolg immigratie, geboortes en een mogelijke integratie tegen gaan, assimilatie van de 3. en 4. generaties te verhinderen tot dat de moslims in west Europese landen meerderheid krijgen. ten eerste is deze godsdienst totaal tegen onze westerse maatschappij. een "wolf in schaapskleren" of "een moderne vorm van het paard van Troje". Zodra moslims de meerderheid van onze samenleving uitmaken, ontdoet de wolf zich van zijn schaapskleren of komen de strijders uit het paard van Troje. Ze prediken vrede en hebben het zwaard achter de hand
Turken onder leiding van DIYANET, MILLI GORUS, GRIJZE WOLF EN NOG MEER MOSKEEN VAN DE EXTREEME ORGANISATIES in Nederland vormen - veel meer dan Marokkanen, Surinamers en Antillianen - een sterke gestuurde gesloten machtcentrum tegen Nederland. Deze Turken zijn doelbewust geneigd hun eigen taal te spreken en om te gaan met landgenoten. Hun kinderen worden van begin af zodanig opgevoed dat ze nooit geïntegreerd_geassimileerd kunnen worden Bovendien hebben zij veel meer netwerken- van religieuze tot sportclubs, van politieke bewegingen tot maffia- dan de alle volkeren in Europa.
"Nationale Visie" van M.G. is extreem tegen de integratie met de niet_moslims. Christenen en anderen die nog niet geïslamiseerd zijn moeten op termijn verdreven worden: onder de moslimsmeerderheid maken ze zeker geen kans, ze gaan dood of worden ze Moslim!
KEEL DOORSNIJDEN
Keel van de ongelovigen of Christenen doorsnijden is heel belangrijk voor de Moslims.De rituele slachting van Theo van Gogh is volgens milli Gorus slechts een voorbode van de toekomstige grote slachting die momenteel op alle fronten voorbreid wordt,,Moslims die de keel van een niet_moslim doorsnijden zouden naar de paradijs gaan!!! Dit paradijs verhaal wordt op dit moment in alle moskeen gepropageerd...
Er is geen andere Islam of Moskee die anders dan deze propageert?Er is geen andere soort imam die deze propaganda van Moslims tegenspreekt?Er is geen andere MILLI GORUS die anders denkt over de lot van de Nederlanders? Milli Gorus organiseert en actief betrokken bij dat de huwelijksmigratie, exponentieel groei van de nepmoslimkinderen, ze zorgen dat groei onder moslims onveranderd hoog blijft. Nu het geboortecijfer onder moslims 4.1x zo hoog is als onder autochtonen. Het is duidelijk dat het aandeel moslims in de leeftijd 10 tot 25 jaar ver boven het gemiddelde van 8% ligt en het aantal autochtonen tussen 65 en 85 jaar oververtegenwoordigd is (dus hoog sterftecijfer). Je hoeft geen wiskundige te zijn om te begrijpen dat het percentage islamieten de komende jaren explosief zal stijgen en daarmee de problemen en de spanningen in onze samenleving. Dit is een belangrijke uitgangspunt voor de Moslims die hele boel willen Islamiseren. daarnaast is het duidelijk dat Moslimsjeugd steeds meer antiwesters wordt. Blijkbaar geraakt in het Nederland een groeiend aantal jonge moslims geïnspireerd door de politieke islam en nationalisme van herkomstlanden, maar hoe? Hoe is het mogelijk geworden dat bij de grote meerderheid van de geboortes in de Nederlandse grote steden
Islamitische namen als, Mohammed, Ali, Mehmet gebruikt worden...Mohammed als naam in de grote steden is nooit eerder zo populair geworden!!! Nou kun je van de Amsterdamse burgervader een hoop zeggen maar niet dat hij de moslims gekwetst heeft. Job in de moskee. Als iemand probeert de moslims te vriend te houden, dan is het Cohen wel. Toch komt ook hij regelmatig voor op dodenlijstjes van onze moslim die MILLI heten, maar hij vraagt toch niet eens waarom ze hier Turkse_Islamitische _nationalisme verbreiden?o.a. bij de zogenaamde Hofstadgroep. Het gaat deze terroristen er dus helemaal niet om wie wel en niet kwetst, Cohen is een jood en daardoor een geoorloofd doelwit. De extremistische moslims willen maar één ding: vernietiging van onze verderfelijke Westerse samenleving. Daarvoor is blijkbaar alles geoorloofd.
GROEI VAN DE MOSLIMPOPULATIE BINNEN 20 JAAR
Meer dan de 85% van de huidige moslim bevolking in Nederland is door de bewuste demografische oorlog tot stand gekomen. Door de Nederlandse bedrijven hierheen gehaalde mensen zijn verwaarloosbaar naast deze cijfers. Deze grote groep is niet door de arbeid immigratie, maar door de Islamitische "immigratie" zo groot geworden, sinds jaren 80 was er geen werk voor de moslims die uit de platteland of woestijn hierheen gekomen zijn. Geen enkele fabriek had deze mensen nodig, maar juist de grote groep (meer dan de 90%) is in deze periode binnen gekomen. Ze zijn niet hierheen gehaald, zijn ze zelf gekomen om te profiteren, ze zijn gestuurd. Daarom hebben ze geen zin voor de integratie, geen interesse voor de Nederlandse taal en cultuur. Deze Moslims zijn alleen geïnteresseerd in de erfenis van Nederland; voor hen is Nederland een uitgestorven land, een uistervende cultuur zal nooit geaccepteerd worden door de herkomstlanden georganiseerde etnische, religieus_cultureel en politiek geagiteerde massa!!!
OFFERFEEST, KEEL DOORSNIJDEN
Moslims vieren elke jaar hun offerfeest; Het offerfeest blijft walgelijk voor de dierenbeschermer!. Diertje de keel doorsnijden dood laten bloeden onder het gillen van allah-akbar slachten is een feest. Voor moslims is het dus feest als ze een levend wezen de keel snijden met hun krom zwaarden. En de belangrijkste is dat tijdens deze ritueel alle jongens moeten aanwijzig zijn? Ze moeten vanaf hun kindertijd moeten leren hoe ze keel van de ongelovigen of Christenen doorsnijden, dit is heel belangrijk voor de Moslims. Het is een schandaal dat we anno 2007 nog een "offerfeest" toelaten, en dieren slachten zoals ze dat in de middeleeuwen deden. Dierenbeschermer weten niet waarom Moslims deze slachting massaal en juist met hun kinderen praktiseren!
Het langzaam laten doodbloeden van dieren, ongelovigen, Christenen is WREED; en om een FEEST daarop te baseren is achterlijk/barbaars!
Daar gaat het om! Dat mensen een FEEST bouwen terwijl dieren of medewerker van Bijbel drukkerij in Malatya of Theo van Gogh dood liggen te bloeden. Ik zou ter plaatse kotsmisselijk worden!!!
Wat zeggen moslims tegen hun kinderen? 'Kom mee wij gaan gezellig schapen de keel door snijden omdat Allah het wil, en daarna gaan wij ze lekker opeten'?
Ik verafschuw ook wat er in slachthuizen en moskeen plaatsvindt en de behandeling van dieren - maar tenminste gaan wij er niet naar toe om een FEEST te bouwen!!!!!
Dit moet verboden worden in een beschaafd land als Nederland, deze dieren lijden veel pijn en bloeden dood en Moslimskinderen worden de moordenaars van de mensen die niet Moslim zijn.Maar zoals altijd hier in Nederland als het wat met het geloof te maken heeft, schijnt alles geoorloofd te zijn voor de Moslims die met middeleeuwse ideeën en oude Islamitische doelen komen en we laten het gewoon toe.Misschien moeten we het hele kabinet uitnodigen, om naar deze wrede manier van slachten te kijken, maar ik denk dat ze er te laf voor zijn.Moslims die de keel van een niet_moslim doorsnijden zouden naar de paradijs gaan!!! Dit paradijs verhaal wordt op dit moment in alle moskeen gepropageerd...
Er is geen andere Islam of Moskee die anders dan deze propageert?Er is geen andere soort imam die deze propaganda van Moslims tegenspreekt?Er is geen andere MILLI GORUS die anders denkt over de lot van de Nederlanders?
De rituele slachting van Theo van Gogh is niet anders dan de MALATYA slachting! Paradijs kandidaten van Malatya behoren tot zelfde politieke bewegingen die ook in Nederland actief zijn; hier worden er moskeen gebouwd, internaten geopend en gesubsidieerd! Het Westermoskee project, waarbij er sprake is van grootschalige (miljarden) oplichting, fraude, zwart geld, aanmoediging tot fundamentalisme en een overdadige inmengingen en leidende rol voor de elders verboden extreem islamitische ultra nationalistische Milli Görüş, heeft de Amsterdamse socialistische partijen er niet toe kunnen brengen deze grijze wolven in schaapskleren aan banden te leggen.
In tegenstelling zelfs. Job Cohen in eigen persoon doet er, tegen ieder beter weten in, alles aan om de bouw van de Westermoskee en de acceptatie van deze grijze wolven erdoor te drukken. Wat de motieven van de Amsterdamse Socialisten zijn om de Turkse, als extreemrechts omschreven, Nationaal IslamoSocialisten zo innig te omhelzen blijft een raadsel. Zou dit het bewijs zijn dat het zogenaamde “reguliere” socialisme slechts marginaal verschilt van het Nationaal (islamo) Socialisme en men alles innig omhelst dat de potentie heeft ons democratie omzeep te helpen en Nederland te islamiseren ? Dat het een meer dan onwenselijke kwestie is lijkt me evenwel vanzelfsprekend. Helaas is er geen spoortje van verzet te bekennen. Noch de “rechter” kant (CDA’er Donner legde de eerste steen voor de Westermoskee) alsook de linkerkant van het politieke spectrum onderneemt iets tegen deze Turkse islamitische invasie en ideologische bezetting. Men doet er het zwijgen toe, veegt ongerechtigheden onder het karpet en faciliteren en accommoderen de grijze wolven in schaapskleren zelfs en juist. Geen mens kan vol blijven houden dat de socialisten slechts handelen vanuit zuiver altruïstische motieven, terwijl hetzelfde beweging in Turkije de restanten van de Christenen afslacht!!! Politicus, Wethouders, burgemeesters zijn nu al slaafs en deze Militanten organiseren langzamerhand bijna alle Turkse en Marokkaanse jongeren voor hun doel onder de ogen van de Nederlandse overheid. Daarnaast is het ook zo dat de nederland en politici gegijzeld worden door de alsmaar groter wordende Islamitische gemeenschappen. Als we eerlijk zijn, moeten we bekennen dat elke integratiepolitiek op deze manier ten dode is opgeschreven. Zelfs als er enige integratiebereidheid ZOU bestaan, hoe kunnen ooit gemeenschappen geïntegreerd worden die in hun wijk, in hun stad, de meerderheid uitmaken van de bevolking? De kans is groot dat Nederland binnen enkele decennia nog slechts door het internationaal recht erkende entiteiten zullen ontstaan, maar waarbij grote gebieden buiten het overheidsgezag vallen. Nu al kennen tal van steden zones waar de wetten van het land niet of nauwelijks worden toegepast. Dit zal in de toekomst nog meer het geval zijn. Het zal dan niet meer enkel gaan om wijken in steden waar de wetten van het gastland niet meer worden toegepast, maar om ganse steden of zelfs hele regio’s. Nederland zal gebalkaniseerd worden en op termijn allicht zelfs gelibaniseerd, waarbij de autochtone bevolking door de Islamitische bevolking wordt geminoriseerd. Deze situatie zal op termijn uiteraard ook zijn weerslag kennen in het rechtssysteem: ISLAMITISCHE ZWAARD EN DE KEEL VAN ONZE HOLLANDERS!
Goed gedaan oude garde!!! ‘Allah Akbar’

DEMOGRAFISCHE OORLOG IS GEEN INTEGRATIE

DEMOGRAFISCHE OORLOG IS GEEN INTEGRATIE

Utrechtse, Rotterdamse, Amsterdamse, Haarlemse, Haagse en nog meer wijken, regio´s van de Nederland zijn onleefbaar voor de gewone bewoners, mensen vluchten uit hun wongebied, stad en nu ook uit hun geboorteland. Er komen nog meer moskeen, Moslims zuiveren deze steden één voor één. De Nederlanders onder zware overlast vertrekken naar de vergelegen dorpen of naar andere landen. In hun huizen kwamen weer meer moslims te wonen. `Het aantal emigranten is opnieuw toegenomen, In die drie jaar is het bevolkingsverlies door migratie opgelopen tot 75 duizend ,...´(CBS)
Nederland vertrekland. ´Voor het derde jaar op rij is de emigratie fors hoger dan de immigratie, ..CBS´
Islamitische immigratie loopt verder op!`Ook het aantal immigranten neemt verder toe. In de eerste negen maanden van 2006 hebben zich 76 duizend immigranten in Nederland gevestigd` (CBS)
Zo islamiseren ze de wijken in snel tempo. Menig burger vraagt zich af wat er precies aan de hand is met een deel van de Moslimse jeugd. Zijn ze werkelijk zo crimineel? Waarom gedragen de jongens zich zo agressief? Waar komt die straatterreur vandaan? Hoe is het mogelijk dat zij zich in Nederland gedrag denken te kunnen veroorloven dat in Marokko en Turkije.In Utrecht, Rotterdam, Denhaag en Amsterdam Marokkaanse Turkse probleem tot volle wasdom: 80% van de Moslims in Nederland is anti Nederlands en doolt gefrustreerd en identiteitloos rond. Deze Turkse Arabische elite maakt nu deel uit van de volksvertegenwoordiging. De Nederlandse overheid heeft het fascistische Turkse Arabisch onderdrukkingsmodel geïmporteerd en zelfs gesubsidieerd.
Dat model hanteert een extreem conservatieve visie op de islam om alle hier geboren Nederlanders te arabiseren en Turkiseren. Zo worden gearabiseerde geturkiseerde zombies, zoals Mohammed B. Hier geboren massa's moslim jongeren worden toch door de herkomstlanden en nog andere islamitische landen geassimileerd, niet door de Nederlanders. Anders noemen ze de Nederlanders meteen discriminateurs en racisten!Dat wil zeggen dat wij eigen identiteit moet opgeven en van overheidswege enkel wordt toegestaan te assimileren naar de een islamitische-arabische- turkse identiteit in de catacomben van de Nederlandse samenleving. De normale oplossing, een Nederlands-Koerdische-Berberse identiteit wordt ook niet toegestaan. Nederlandse stad zorgt voor zijn eigen ondergang: een verenigde grote moslim maatschappij, gesteund door de islamitische herkomstlanden wordt met onze belasting geld versterkt en een Islamitische meerderheid wordt dus op deze manier mogelijk gemaakt; dat wil zeggen, instroom en stimulatie van meer islamitische geboortes moet doorgaan van deze overheid, Moslims mogen allemaal werkloos zijn, ze mogen allemaal met de uitkering leven en ze mogen ook overal een moskee zetten zodanig dat ze via deze wapens alle wijken en later ook de steden etnisch kunnen zuiveren van de Nederlanders. Bijvoorbeeld omtrent van de moskee, vlakbij zien we over een paar jaar alleen de moslims. er komen meteen islamitische winkelcentrum´s en natuurlijke halal verhaal. Daar zijn allemaal Turkse en Marokkaanse winkels. Nederlanders moesten hun land overlaten aan deze mensen die doelbewust onleefbare plaatsen creëren als onderdeel van hun etnische zuivering plan, aangepaste Jihad. 90%procent halal-kippenvlees!. Aantal wijken hebben nu al voor 78 tot 89 procent een moslim-achtergrond. Ze willen nog meer moskeeën en maken ze nog meer overlast om nog meer wijken totaal te islamiseren en zuiveren van Nederlanders. Daar moet je wat mee. Daarna hebben we het gehad over de organisatie van tintallen moskeeën. De As Soennah moskee heeft ongeveer 8000 ‘sympathisanten’ uit de wijk. Deze zijn erg actief voor de moskee omdat het hoofdkwartier is voor de strijd tegen de Utrechtse bevolking.. Onder de naam geloof worden er duizenden mensen gemobiliseerd. Ook zijn veel jongeren actief voor de moskee. Hoe meer moslim kinderen, des te meer kans op een ondergang, zoals in die andere landen die nu islamitisch geworden zijn, ook meer kans op een arrogante die kleine werknemer van de holocaust industrie die onder de islam tegen Nederlanders gaan werken. Maar iets geheel anders: het drugsgebruik, het islamitische moskee en hadith activiteiten onder meertalig gehuwde vrouwen de gebreidelde flikkerij in darkhuizen van de grote stederooms waar ze via "geloof/politiek" non stop lekker sex hebben tot ze d’r bij neer vallen in het donker.
Moslims organiseren zich onder meerdere vormen voor hun einddoel, Jihad is dus nu aangepast aan Europese omstandigheden, ze infiltreren overal, links en rechts, er worden alle middelen gebruikt, ze zitten in de overheid namens een andere maatschappij. Het gaat (bij de moskee's en islam scholen en politieke acties) niet veel meer om een revolte dan om Moslim jongeren die hun wijk politievrij willen houden. Men zou dus moeten weten waarom men precies heeft gerevolteerd.Dit is een experiment voor de toekomstige bezetting, ze willen Turk, Marokkaanse moslim blijven met dubbele nationaliteit, het gaat om een grote invasie, dit is niks mee te maken met de enkele godsdienst, dit is misleidend.Het gaat hier natuurlijk over veroveringstocht de Dar-Al-Harb.

The genocide of Greeks of Pontos

Some of the consequences of the destruction of Hellenism in Turkey were: the arrival in Greece of Greek refugees from Turkey, the internal developments with the undertaking of power because of the “critical national circumstances” from the revolutionary committee (colonels: Plastiras, Gonatas and lieutenant commander Fokas), the reconstruction of the army of Evros that constituted powerful negotiation arm in Lausanne, the removal of king Konstandinos, the posting of Eleftherios Venizelos as diplomatic representative of the country, and the committal as persons in charge for the destruction, D.Gounaris, N. Stratos, P. Protopapadakis, G. Baltatzis, N. Theotokis, G. Chatzianestis (15th November 1922).
The Greek people attributed the destruction to the political leadership of the country which resulted after the elections in 1920 as well as to the interventions of the Palace. The repeated governments that succeeded immediately after the destruction of Hellenism in Thrace, Pondos and Ionia as well as the arrival of hundreds of thousands of refugees, resorted to the reception of unsuitable measures such as censorship, prohibition of public concentrations, in order to silence the accentuated spirits, disorientate the common opinion and to face important issues that concerned mainly the refugees and their care, as well as the imposition of military discipline to the dispiriting troops[1]. The change of seven ministers of Finances within 4 months from the revolutionary Plastira’s government reveals the amount of the problems in a country that accepted more than 1.300.000 refugees. In general at this critical time period, from 1924 to 1928, 10 Prime Ministers intervened, three elections and eleven military movements took place or ultimatums were sent. Even the president of democracy had to be dismissed once and resigned twice. In this time period the constitutional question was temporarily resolved, because of the nomination of the Greek Republic, before its break down by the dictatorship of Ioannis Metaxas in 1936, that restored king Georgios II.
The collapse of the forehead had also direct results in the great forces that felt now closer to Kemal’s forces and irregular rebels (ceteler). Thus the Allies sought and achieved truce that was signed in Moudania on 11 October 1922 without the cooperation of Greek delegation. The general Mazarakis with colonels Plastira and Sarigianni, who constituted the Greek delegation, denied initially to sign the truce, without authorisation of the government and the decision of the Greek Parliament . The allies and particularly the English, at the duration of the persecutions that the Turkish army started, against the Greek populations, sent big departments of Arabic army of Mesopotamia and occupied Mosul, felt now intensely the presence of Kemal’s Turkish army in Canak kale absence of Greek forces, sought the truce, ensuring their interests, mainly the control of Stena and the maintenance of their economic privileges (capitulations). Both the French and the Italians acted the same, while the Soviet government 2 years ago had already signed the pact of Friendship, with the de jure arrangement of Kemal in Turkey strengthening simultaneously his army.
Mustafa Kemal on 4 October 1922 addressing to the Big Turkish National assembly declared that you seek the “complete evacuation of enemy from each department of our nation” anticipating the final retirement of Greek army from the Eastern Thrace, while one year later in the first anniversary of victory (September 1923) it declared in his festive speech to the big Turkish national assembly, “let us not forget that in the Asia Minor, the brave Greek army was not defeated, its political leadership was”, giving his own interpretation to the positive result of Turkish fight of independence[2]. The Greek army with the treaty of truce of Moudania, was ordered to vacate, not only the Asia Minor, where there was henceforth written the tragic conclusion of historical presence of many centuries, but also the Eastern Thrace, where huge forces and the Greek element existed for centuries, in 15 days while in Pontos the genocide was continued that cost 353.000 lives of Greeks. In total 1500.000 Greek roughly, left as refugees from Thrace, Pontos, Kappadokia, Ionia, and came to Greece[3].

2. THE GENOCIDE OF GREEKS OF EUXINOS PONTOS (BLACK SEA)
Genocide means the destruction of a group as the outcome of governmental policy. It was on December 9, 1948 the U.N. General Assembly adopted a resolution delineating the full meaning of Genocide and condemned it as “a crime under international law.”[4]
Specifically speaking, the Genocide, according to the statement issued by the U.N., “means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnic, racial or religious group, such as:
· Killing members of the group;
· Causing serious bodily or mental harm to members of the group;
· Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;
· Imposing measures intended to prevent births within the group;
· Forcibly transferring children of the group to another group[5].
The Greek Pontian Genocide, is the third biggest Genocide of the 20th century, and was centrally planned and administered against the entire Greek Pontian population of Pontos, by the Turkish government and the Ottoman Empire, as only Governments have the means, the machinery and the central planning to implement it. It was carried out between the years 1916 and 1923 in atime of peace and not war[6].
To remember the definition of Genocide , Genocide is the organized killing of people for the purpose of putting an end to their collective existence not because they have done something, but of what they are, and in the case of the Greek Pontians, because they were Greeks and Orthodox Christians[7].
Germany has taught the Youngturks that the only way they will make the general area of Pontos their country, was to physically exterminate the Ethnic groups of people that existed there for more than 3,000 years. This very same plan will later be used against the Jews.http://www.euxintv.net/pontiako-zitima/el/pont-zitima/1/pontians_12.jpg
The German general of the Turkish Army, Liman Von Saunders with the excuse of military reasons, advised the Turks to deport the Greek Pontians from the shores of Black sea to inland for protection from the enemy’s Navy. The intent of the deportations was to set on fire the villages, rob and to alter the ethnic character of the Greek areas, in order to easier change to Islam those who remained behind.
The Greek Pontian people were subjected to deportation, expropriation, abduction, torture, massacre, and starvation. The great bulk of the Greek Pontian population was forcibly removed from Pontos, where they lived for three millennia, to be sent the work camps and to the white death marches, where the vast majority was sent into the winter cold and summer heat, to die from the elements, thirst and hunger. http://www.euxintv.net/pontiako-zitima/el/pont-zitima/3/istil_agas_fighter.jpg
Large numbers of Greek Pontians were methodically massacred throughout the area of Pontos. Women and children were abducted and horribly abused. The entire wealth of the Greek Pontian people was expropriated.
The deportations, hangings, massacres and burnings, have created, especially in western Pontos, during the years of 1916 – 1923, a large number of orphans, who had nowhere to go. Many of them ended up in Turkish homes and they have been changed over to Turkish citizens and Islam.
3. THE HISTORY OF GENOCIDE
The opening bell of the genocide came with the order in 1914 for all Pontian men between the ages of 18 and 50 to report for military duty. Those who "refused" or "failed" to appear, the order provided, were to be summarily shot. The immediate result of this firman (decree) was the murder of thousands of the more prominent Pontians, whose name appeared on lists of "undesirables" already prepared by the Young Turk regime[8].
Added thousands ended up in the notorious Labor Battalions (amele taburu). In a precursor of what was to become a favorite practice in Hitler's extermination camps, Pontian men were driven from their homes into the wilderness to perform hard labor and expire from exhaustion, thirst, and disease. German advisors of the Turkish regime (what a surprise!) suggested that Pontian populations be forced into internal exile. This "advise" led directly to the emptying of hundreds of Pontian villages and the forced march of women, children, and old people to nowhere. The details of this systematic slaughter of the Pontians by the Turks were dutifully recorded by both German and Austrian diplomats.
The Pontians, unlike Greeks elsewhere in Asia Minor, did try to organize armed resistance against their butchers. Pontian guerrilla bands had appeared in the mountains of Santa as early as 1916. Brave leaders, like Capitan Stylianos Kosmidis, even hoisted the flag of independent Pontus in the hope of help from Greece and Russia (which never arrived). But the struggle was unequal. The Turkish army, assisted by the blood-thirsty Tsets, cuthroats of mostly Kurdish extraction, attacked and destroyed undefended Pontian villages in revenge[9].
On May 19, 1919, chief butcher Kemal himself disembarked at Samsous to begin organizing the final phase of the Pontian genocide. Assisted by his German advisers, and surrounded by his own band of killers -- Topal Osman, Refet Bey, Ismet Inonu, and Talaat Pasha -- the founder of "modern" Turkey applied himself to the destruction of the Pontian Greeks. With the Greek army engaged in Anatolia, a new wave of deportations, mass killings, and "preventative" executions destroyed the remnants of Pontian Hellenism. The plan worked with deadly precision. In the Amasia province alone, with a pre-war population of some 180,000, records show a final tally of 134,000 people liquidated.
The memory of the Pontian Genocide is dedicated to all those in Europe and the U.S. who shamelessly advocate admitting Turkey into the EU and describe it as a "democracy." They are all blind as they are shameless.
24 July 1909 German Ambassador in Athens Wangenheim to Chancellor Bulow quoting Turkish Prime Minister Sefker Pasha: "The Turks have decided upon a war of extermination against their Christian subjects."
26 July 1909 Sefker Pasha visited Patriarch Ioakeim III and tells him: "we will cut off your heads, we will make you disappear. It is either you or us who will survive."
14 May 1914 Official document from Talaat Bey Minister of the Interior to Prefect of Smyrna: The Greeks, who are Ottoman subjects, and form the majority of inhabitants in your district, take advantage of the circumstances in order to provoke a revolutionary current, favourable to the intervention of the Great Powers. Consequently, it is urgently necessary that the Greeks occupying the coast-line of Asia Minor be compelled to evacuate their villages and install themselves in the vilayets of Erzerum and Chaldea. If they should refuse to be transported to the appointed places, kindly give instructions to our Moslem brothers, so that they shall induce the Greeks, through excesses of all sorts, to leave their native places of their own accord. Do not forget to obtain, in such cases, from the emigrants certificates stating that they leave their homes on their own initiative, so that we shall not have political complications ensuing from their displacement.
31 July 1915 German priest J. Lepsius: "The anti-Greek and anti-Armenian persecutions are two phases of one programme - the extermination of the Christian element from Turkey.
16 July 1916 German Consul Kuchhoff from Amisos to Berlin: "The entire Greek population of Sinope and the coastal region of the county of Kastanome has been exiled. Exile and extermination in Turkish are the same, for whoever is not murdered, will die from hunger or illness."
30 November 1916 Austrian consul at Amisos Kwiatkowski to Austria Foreign Minister Baron Burian: "on 26 November Rafet Bey told me: "we must finish off the Greeks as we did with the Armenians . . . on 28 November. Rafet Bey told me: "today I sent squads to the interior to kill every Greek on sight." I fear for the elimination of the entire Greek population and a repeat of what occurred last year" (meaning the Armenian genocide).
13 December 1916 German Ambassador Kuhlman to Chancellor Hollweg in Berlin: "Consuls Bergfeld in Samsun and Schede in Kerasun report of displacement of local population and murders. Prisoners are not kept. Villages reduced to ashes. Greek refugee families consisting mostly of women and children being marched from the coasts to Sebasteia. The need is great."
19 December 1916 Austrian Ambassador to Turkey Pallavicini to Vienna lists the villages in the region of Amisos that were being burnt to the ground and their inhabitants raped, murdered or dispersed[10].
20 January 1917 Austrian Ambassador Pallavicini: "the situation for the displaced is desperate. Death awaits them all. I spoke to the Grand Vizier and told him that it would be sad if the persecution of the Greek element took the same scope and dimension as the Armenia persecution. The Grand Vizier promised that he would influence Talaat Bey and Emver Pasha." 31 January 1917 Austrian Chancellor Hollweg's report: ". . . 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[11].
4. THE NUMBERS
It is estimated that 353,000 Greek Pontians perished between 1916 and 1923[12]. There were an estimated 700,000 Greek Pontians living in the area of Pontos on the eve of W.W.I. Well over 300,000 were deported in 1922. Hundreds of thousands were butchered outright. Many others died of starvation, exhaustion, and epidemics, which ravaged the concentration camps. Tens of thousands, approximately 150,000 in the east fled to the Russian border to lead a precarious existence as refugees. http://www.euxintv.net/pontiako-zitima/el/pont-zitima/2/stus-dromus.jpg
In the cities of Pontos the Kemalists have created the Temporary courts of Liberty, which were putting on trial and executing the leaders of the Greek Pontians. More than 353,000 Greek Pontians have found martyric death by the Young Turks and Kemalists.
The expulsions and massacres carried out by the Nationalist Turks between 1920 and 1922 added tens of thousands of more victims. By 1923 the entire landmass of the historic Pontos had been expunged of its Greek Pontian population, who lived in the area for over three Millennia.
The destruction of the Greek Pontian communities in this part of the world was total and final.
The decision to carry out genocide against the Greek Pontian people was made by the political party in power in the Ottoman Empire. This was the Committee of Union and Progress (CUP), popularly known as the Young Turks.
There are five protagonists known in the Greek Pontian Genocide.
The three figures from the CUP controlled the government;
1) Mehmet Talaat, Minister of the Interior in 1915 and Grand Vizier (Prime Minister) in 1917; Who is the father of the two most diabolical plans of history:
The first is called ARMENISIZ ARMENISTAN which means Armenia without Armenians, which means, you have guess right, do away with all the Armenians.
And the second is called WHITE DEATH MARCHES, which means force them to march in the snow and winter cold, without food and clothes, to die from the elements, that way will not be accused of Pontian genocide later. However the goddess of Historia forgives but never forgets.
2)Ismail Enver, Minister of War;
3)Ahmed Jemal, Minister of the Marine and Military Governor of Syria.
This organization believed in the creation of a new Islamic Empire stretching from Anatolia into Central Asia whose population would be exclusively Turkish. These concepts justified and popularized the secret CUP plans to liquidate the Greek Pontians of Pontos and the Ottoman Empire.
(4) Mustafa Kemal May 19th, 1919, Mustafa Kemal comes to Amisos (Samsounta) as a representative of the Ottoman Government.
Kemal starts his criminal work by preaching the hatred against the Greek Pontians. A member of the Kemalist group was another criminal under the name,
(5)Topal Osman, known in history as the biggest executioner of the Pontian Greeks. Κemal himself appointed him as his representative to the area of Pontos, with limitless powers over the life and death on the Greek Pontians[13].
We must point out that even to this day, Turkey, systematically denies, that genocide was ever committed against Pontian Greeks, Greeks of Ionia (Asia Minor), Thrace, Armenians, Assyrians and others.
5. LAUSENNE AND HELLENISM.
The truce of Moudania stated that an international conference on the signature of final treaty of peace should be convened, which meant an agreement that would ensure substantially the economic interests of the Allies, which were in danger from Kemal’s new establishment of power and from the danger of obliteration of the Greeks of Istanbul. Little before the contracting of the treaty the first subject that occupied the interested sides was which countries would be invited to the negotiations that had been programmed for Lausanne. The United States of America declared that they did not wish to participate as they were not at war with Turkey. They transmitted however through diplomatic process, to the governments of England, France and Italy that they owed to take into consideration the American interests as well in the new regulations, that were identified with the continuation of policy of “open doors”, for further economic infiltration in new Turkey, subjects that were placed at the same time also by the same Americans, in direct contacts with the new leadership of Kemal. The American minister of exterior Houtz before the first deliberation in Lausanne sent directives, on the same question in the ambassadors of USA, in London, Paris and Rome (30/10/1922), commanding the American diplomats to notify to the governments of the western Forces that the USA will not tolerate the American interests in Near East not to be taken seriously into consideration in the Near East[14]. Finally the U.S.A. took part in the Conference of Peace in Lausanne, as observers, having as representatives the American ambassador the admiral Bristol High Commissioner in Istanbul, the expert for Eastern subjects Grew that later will declare that “the Greeks have been annoying enough in Lausanne”, an executive of Standard Oil and Lewis Heck that dealt the purchase of oils in Istanbul. The forces of Entente during the preparations of the conference of peace, did not wish the presence of representatives of the Soviet Union, at the duration of negotiations that probably would support, because of a non imperialistic zeal and other private reasons, and agreed only to invite the Soviet delegation, when they would discuss the problem of Stena. Chicherin the Soviet Foreign Secretary will reach Lausanne in December 1st, in order to assist the meeting, on the question of Stenon.
In 8 /20 November 1922, the conference of Lausanne begins - meanwhile 400.000 Greeks still lived in Asia at that time, 300.000 in Istanbul and in 100.000 Pondos apart from those who were Christians in secret- and lasted totally 9 months with an interruption of 75 days. The Lord Korzon proposed the creation of three delegates, the policy that would discuss the territorial problems in which chairman was appointed himself, the economy that would examine the problem of debt of Ottoman empire, where chairman was named the French representative since the French bankers were immediately interested and the law that would deal with the subject of minorities, in which chairman was appointed an Italian diplomat, whose presence would strengthen the Greek – Italian oppositions and facilitated the English drawings for the exploitation of Greece as a mean of blackmail to Turkey. Representatives of Greece in the conference of Lausanne were Eleytherios Venizelos and Dimitrios Kaklamanos, attorney Minister in London. Representatives from Kemal’s side were Ismet Pasa, Minister of Abroad and the deputy of Adrianoypolis, the former deputy of Trapezounda Hassan Bey and Riza Nour Bey Minister of Health and Social Care as well as the deputy of Sinope, for whom testimonies reported that took part in the persecutions against the Christian populations of Ionia and Pontos[15]. Kemal’s party that were henceforth the unique and uncontradictable force of power in the former Ottoman territory and the de facto interlocutor in Lausanne opposed the sign “Turkey to Turkish” continuing, the nationalistic dynamics that had been developed with the Movement of Neo-Turkish (1908). The Turkish delegation did not come to Lausanne in order to sign an agreement that would be dictated by the big forces, but to negotiate a treaty of peace on the beginning of new national Kemal’s Turkish state and to consolidation Turkism having no concern about the minorities of the former Ottoman empire. New nationalistic Turkey had come out strengthened from the war and decided to claim by all means the achievement of their national objectives.
From the English side head was the Foreign Secretary Lord Korzon who also was the chairman of the conference, “Lord of oils of Mosul” as he was named and continued being representative of Britain even after the fall of Lloyd George’s government of coalition. The Italians were represented by Mousolni who approached the Greek representatives supporting, for their own reasons, the march of the Greek army in the Eastern Thrace and afterwards the interruption of work of conference, granted his place to the marquis Garoni and the French Prime Minister Pouankare, to whom Venizelos said at the duration of discussions that, “France betrayed Greece”. The claims of Turks towards Greece in the conference, where the Swiss chairman Hubb hoped “ the Greek-Turkish war to be the last in the history of humanity”, was: martial compensations, concession of Western Thrace, (finally if the 51% of Macedonia after the Balkan wars belonged to Greece the corresponding percentage for Thrace, northern, Eastern, westerner, was by far the smallest suppression of Greek fleet, removal of Ecumenical Patriarchate, complete evacuation of Greeks of Istanbul and the rest that lived in Asia Minor. When the discussion about Thrace according to the Treaty of Lausanne began, Ismet Pasa asked for the regions that once belonged to the Ottoman Empire to be returned toTurkey according to the treaty of Constantinople. Ismet, and later Inonu stressed that the agreements of Sofia and Berlin that forecasted their concession in Bulgaria had not ever been ratified by the government of the Soultan. As for the concession of Karagats, the invoked reasons of concession were the Turkish railway station of Adrianoypolis and the defensive safety of the city, on the thought that it was not reasonable for Greece to have the possibility of commercial and military exclusion of the capital of Eastern Thrace. This demand was refuted by the British representative Lord Korzon and Venizelos presenting statistics that the city of Karagats was exclusively Greek, suggested a small region of the right bank of Evros to be given to Turkey, for manufacturing a railway station.
The territorial and military Committee of Congress of Lausanne began on 22 November 1992, the discussion about the borders of Thrace and Korzon’s choice to begin the discussion with this aimed to bring the Turkish side at a disadvantage and to evince the Allies’[16] unity. In that discussion Venizelos pointed out that there had been revolution in Greece and the army had been reorganized in order to save Eastern Thrace, for which he had asked to be sacrificed in order to be placed head of the Greek delegation, believing that if this concession happened other demands would not exist[17]. Turkey however came back asking a department of the right side of Ebros and referendum on the Western Thrace, without however determining with clarity the limits of the region in which they mentioned. Ismet Pasa, stressed that he did not ask the return of Western Thrace but wanted to protect the Turkish populations that were found there.
Serbia and Romania supported that the river Evros should be the border of Western Thrace and a demilitarised area be created Easternly and westwards the river, therefore they considered the Turkish demands destabilising. It should also be noted that Bulgaria supported the solution of a conjunction of the western and Eastern Thrace in an autonomous region, under the control or the Society of Nations or the big Forces, a solution that was supported before the truce of Moydania and allowed the guarantee of freedom of existence of all nationalities that lived in the space of Thrace (Greek, Turkish, Bulgarian, Armenian, Jews, etc), the peace in the Balkans, the freedom of Stena and allowed the exit of Bulgaria in Aegean, exit that in this way did not pass neither from Greek nor from Turkish territory.
On 10th January 1923 the conference dealt with the Turkish demand which was the removal of the Ecumenical Patriarchate of Constantinople. All delegations denied this claim, the USA particularly, wished to use it for their interventions in Soviet Russia and in Near East. Venizelos supported that an action like that would involve political, economic and social destruction, panic to the Greeks of Constantinople and finally Greece would not bear a new wave of refugees. Lord Korzon pointed out something like that would be an offence to the religious sentiment of all Christianity, “but most importantly would also involve economic damage in Istanbul”. The Italian representative Montagna and chairman of sub-committee of exchange of populations supported the right of Turkey to remove unilaterally the Patriarchate, which apparently was beneficial to the Italian policy and the Vatican would not have any concrete problem with this idea. The Turkish representatives finally agreed to compromise with the proposal of Lord Korzon, which was assured orally by of Ismet Pasa. According to Korzon the Patriarchate should remain as a religious institution without any political, administrative and ecclesiastical powers and competences. This situation is continued up to today. On 18 January 1923, the final drawing that had been worked out by the side of Big Forces determined as Greek-Turkish border, the Bulgarian – Turkish of 1916 (on Evros), with Karagats initially remaining to Greece.
6. THE EXCHANGE OF POPULATIONS
On 30 January 1923 the Greek-Turkish convention and the protocol about the exchange of Greek and Turkish populations” was signed. According to the first article of the protocol of 1st May 1923, the exchange of Christian Turkish nationals with the Muslims of Greek citizenship had to be obligatory. Both Greeks and Turkish nationals would not have the right to return to the places that they were born and lived without the authorisation of the Turkish and Greek government. There were 1.500.000 Greek orthodox and 460.000 Muslim Greek citizens exchanged. The exchange took place in the base of religion therefore there were not many Greeks from Pontos. Those people had been forced violently to change their religious beliefs. They still remain in the region up to today. The Greeks of Istanbul were excluded, they were characterized as not exchangeable, although they were 390.000 on total population of Constantinople 1.000.000, according to Lord Korzon’s research the conference’s chairman , they all lived there long before the 30/10/1918.he also presented information about the Greeks of Imvros and Tenedos (12.000) and the Muslim women of Western Thrace (roughly 100.000). The characterization of the minority of Thrace as religious - Moslem is owed to the insistence of a member of Turkish delegation Riza Nour Bey who stressed: “the existing minorities are only religious, not racial. Therefore the Turkish delegation does not accord with pleas about the protection of racial or linguistic minorities”. The Turkish delegation was in favour of the withdrawal of Greeks from Istanbul, something that caused discontent to E. Venizelos, who reacted by supporting that something like this would mean the destruction for Greece, that already had accepted refugees that exceeded by far the number of 1.300.000[18].
Several writers do admit that one of the most basic results of the treaty of Lausanne, was the obligatory exchange of populations, Lord Korzon regarded it as “ mischievous and immoral”, and that “the Turkish proposals about the exchange of populations were faulty and defective solutions for which the humanity will pay for a long time . It is perfectly clear, that the Turks want to get rid of the Greeks or make their staying hard and impossible”[19]. At the same time the USA were in favour of the obligatory exchange of populations. Being impossible to determine who was Greek and who was Turkish from the national point of view, the experts of exchange followed the Ottoman criterion that had been applied for many centuries and that were exclusively religious: “Greek” was the one who belonged to the Christian-Orthodox millet, “Turkish” was the one who belonged to the Muslim-Sunni millet, irrelevantly from his maternal language”[20].
The basic parameter of the obligatory exchange of populations is an arrangement of self-government-article 14 – for the Greeks of Istanbul, Imbros and Tenedos and the characterization of the Moslem minorities of Thrace not exchangeable. The Turks themselves had proposed the term religious minority, not racial, but was erased at Turkish requirement, when it was formulated by Big Forces. Another term had actually been proposed as well which was Turkish Moslem minority, but it was not accepted because it was thought that an Albanian Muslim minority also existed in Greece and should not be characterized likewise. Venizelos proposed, for better protection, the minorities not to be enlisted and not to have civil rights, also not to elect and not to be elected. It has not been clarified who was the one that proposed the exchange of populations, Ismet pasa formulated the place that it emanated from the Greek side, it is supported that the exchange of populations was not completely new solution in the Greek-Turkish conflict as “Venizelos himself had proposed a similar solution in a more limited scale just before the First World War”[21].The exchange was related to Venizelos’ will, “to be unloaded as fast as possible from the 350.000 roughly Mohammedans in order to open space to the Greek refugees”, knowing however simultaneously, there had been minimal importance on the conditions of how the Greeks would finally leave[22], from the Turkish side.
In Lausanne Venizelos supported that the proposal belongs to the Norwegian High Commissioner of Society of Nations Fr.Nansen. Nansen spoke for pressures from the Big Forces that prompted him to this direction. Other consideration indicates that by the obligatory exchange of populations, where 193.356 Greeks left Turkey for Greece and 354.647 Turks left Greece for Turkey, the Convention of Lausanne was more to Greece’s advantage rather than Turkey’s. The result of this convention of was the violent expatriation of the Greek element. “… The treaty of Lausanne imposes sacrifice from both States…”, E. Venizelos had said[23]. The French historian Driault raises the number of murdered Greeks from the Turkish prosecutions that continued, to thousands and considers the disappearance of Greeks from Turkey the greatest and the worst ever since the fall of Istanbul. “… Exchange of populations was decided. 1.5million refugees resorted to European Greece. It was the biggest destruction of modern Hellenism. This drama… deeply convulsed the Greek soul[24]. “The most important article of the treaty was however that that imposed the obligatorily exchange of populations, more than 1,5 million Greeks came to Greece from Asia. The ethnological and political map of Close east was modified considerably. When Mohammedans abandoned Macedonia, the governments of Liberals acting decisively installed Greek villagers from the east to the abandoned Greek territories having as a result the complete predominance of the Greek element in a region where the ethnological heterogeneity had created international complications repeatedly. At the same time hundreds of thousands of refugees shaped areas of degradation in big cities where unemployment, poverty and the lack of homing created permanent hearth social and political agitation”[25]. “Later the Greek-Turkish Convention had as a result the complete change of the ethnological composition of all countries that surround the Aegean and Euxeinos Pontos”[26]. “The treaty of Lausanne inaugurated new season in the international law, the obligatory immigration and exchange of populations. Thousands of people were used as objects, the most living part of Hellenism that by being expulsive and violently expatriated, unwillingly helped Eastern Thrace to become turkish, while other 900.000 refugees from Minor Asia allowed the same in Western Minor Asia , as well the exploitation of Mosul from big forces and TURKIS PETROLEUM”[27].

7. THE REGULATIONS OF THE TREATY.
The homonym treaty was signed On 24 July 1923 in the university of Lausanne at three o’clock in the afternoon. Venizelos sent a telegram to the Prime Minister Gonatas and the head of the Revolution Plastiras saying: “Pleasantly I declare that this afternoon, in the big room of the university of Lausanne the treaty of the peace was signed having taken all relative conventions, statements and protocols into consideration. This treaty, contracted after The Destruction of Ionian issue does not mean Greek triumph… unluckily”[28]. The treaty was signed by Turkey from the one side and by the United Kingdom, France, Italy, Japan Greece, Romania and the Serbia Croatia Slovenia state on the other side. By the treaty it was considered that, the Eastern problem was solved and the dissolution of the Ottoman Empire was made official. The chance of the Aegean islands was fixed, Cyprus that devolved officially in the sovereignty of the British was made official after, being rented in 1878, and its annexation in 1914. Eastern Thrace was attributed finally to Turkey, the capitulations were suppressed, the question of Mosul was referred to the arbitration of the Council of Society of Nations (in 1926 it was attributed to the English), there was no further reference to the Armenians and Kurds and an arrangement about Stena was regulated with favourable terms for Turkey, which achieved improvement of this terms in 1936 with the convention of Montreux. The treaty of Lausanne included 143 articles and was accompanied by 5 special conventions, 4 statements, 6 protocols, a final act and many explanatory letters. In the first article it becomes explicit that “from the very beginning of this Treaty being valid, the situation of Peace would be restored between the British Empire, France, Italy, Japan, Greece, Romania and Serbo-Croatian-Slobenian state on the one hand and Turkey, on the other ”[29]. In the 2nd to 12th articles the borders of Turkey with Bulgaria, Greece, Persia, Iraq, are fixed and the processes of definition of frontier lines. For the particular subject there was great discussion and mainly on the delta of Evros, but finally after intervention of the Society of Nations that judged in favour the Greek places[30], the two parts agreed. The sovereignty of Greece is recognized in the 12th article, “on the islands of Eastern Mediterranean except Imbros, Tenedos and Lagouson islands (Maurion)”. In the 15th article it is reported that Turkey resigns in favour of Italy of any rights in Pondos and from titles on Dodecanese. Here the Greeks of Pondos should be mentioned, that then had been discussed to be installed in Thrace. In the 13th article, it is stressed that, “to guarantee peace the Greek Government is compelled to maintain special metres, that will be used for installation of naval base at the islands of Mitilini, Chio, Samo, and Ikaria”, and that “no fortress will be erected, the Greek aviation will not approach the territory close to the coast of Anatolia (the metre is also in effect for Turkey) and the Greek military forces in these islands will be limited to the usual number of army, and forces of constabulary and police”. The 14th article mentions the islands of Imbros and Tenedos, where the Greeks constituted the overwhelming majority (9.200 in Imbros and 2.850 in Tenedos), that were attributed to Turkey, it mentions “a special administrative organisation constituted from local elements and providing all guarantee to not Moslem native population concerning the local administration and the protection of persons and fortunes. The maintenance of order between the native populations would be guaranteed by inducted police, which would be commanded by the local administration. The agreements between Greece and Turkey, concerning the exchange of Greek and Turkish populations, would not be applied to the residents of the islands of Imbros and Tenedos”. Today few Greeks have remained there as in Istanbul after the political arrangements decided by Kemal, while in Pondos the terrorism of population that speaks the local dialect, similar to the ancient Greek language, is continued. In the 16th~17th articles Turkey resigns from every requirement in both territories and islands that their sovereignty has been arranged via the Treaty (eg Cyprus), while in the articles 22 until 27 subjects that have to do with the acceptance of borders from Turkey are regulated, in article 28 the suppression of various capitulations is reported, while the articles 30 until 36 regulate matters of citizenship. Articles 37 until 45 the treaty, concern the protection of the minorities, Greeks in Turkey and Muslim in Greece, the obligations of the two countries, from which the reciprocity in the presence of Greek national minority in Imbros, Tenedos and Istamboul of also Moslem - religious minorities in Thrace, results. The articles 46 until 57 regulate the Public Ottoman Debt, a question that occupied a lot the Big Forces, while the articles 59 and 60 constitute special reports on the economic obligations between Greece and Turkey. In the articles 64 until 118 there is reference on the economically subjects, transport and sanitary questions, force of conditions that had been signed by Turkey and the remainder contracting countries from 1884 and then, and they come back in force and concern various subjects (duties, circulation of cars etc), last but not least, there exists the annex on the safety of persons, merchandises etc. The matter of captives of war as well as political detainees, the exchanges, the questions of cemeteries, are regulated by the articles 119 until 136 while the articles 137 ~ 143 concern general provisions, while in article 142, it is pointed out “the stipulated in 30 January 1923 between Greece and Turkey special Convention about the exchange of Greek and Turkish populations is valid between this two High Contracting Parts, as it would be had it been included in the present Treaty”[31].. The “Convention about the arrangement of Constantinople passage” (with article 4 neutralised concrete land areas in the territory of Turkey and the islands of Samothrace, Limnos, Imbros, Tenedos and Lagouses (Mayries), the “Convention about the Border of Thrace”, the “Convention about the installation and juridical jurisdiction” were incorporated in the Treaty of Lausanne. Still the treaty of Lausanne included commercial convention, which Turkey denounced in 8/6/1929, in order to apply new tariff, the convention “about the exchange of the Greek and Turkish populations, the Greek-Turkish agreement “about the output of political detainees and the exchange of captives of war”, the statement “about amnesty”, the statement “about the Moslem’s properties in Gree
GREECE AND THE GREEKS AFTER THE TREATY OF LAUSANNE
In Lausanne a continuous transaction existed between all contracting that aimed mainly at the protec
ce”, “with the term of reciprocity in favour of the Greek householders, who had abandoned Turkey before 18 October 1912, or dwell not in Turkey”. Thereinafter there were statements about sanitary issues, juridical administration, and the text of agreement “about the protection of minorities in Greece”.
8. tion of the Allies’ economic interests - Big Forces, were exchanged and identified the geo -strategy and economic interests of West with those of the renewed by Kemal’s forms former government owned Ottoman rendered ignoring the history and the will of populations. The treaty of Lausanne was: “an international street race for oil”, the treaty that smelled “blood and oil”, “the bigger bargain of the century”, “oil and glory in Lausanne”, “the engagements of Britain in the Mesopotamia and the oils”, as it was written to the press characteristically[32].
The British politician and Prime Minister Loyd George intensively denounced the treaty: “as the peak of unfairness and biggest villain for the entire humanity”, and that “… no-one supports that this treaty constitutes honest peace. It is not simply peace. The arson of Smyrne and the composed slaughter of tens of thousands of Greek in inner Small Asia and in Pondos proves that the Turkish always remain the same ” the consul of the USA in Smyrne G.Horton, will stress that “… during the conferences in Lausanne but also after the completion in agreement, I supported in public that the American missions in the abroad should have reacted in this sordid treaty… those lobbyists who participated in the conference of Lausanne had decided to act taking into consideration the protection of the petrol interests only. I willingly declare and support that the developments that rendered the signature of treaty of Lausanne possible were determined by the petrol interests. In the race of who would ensure first the favour of Turkey, the winners were the Americans. The object of all negotiations was Mosul and the right for exploiting oil”[33]. Also, Musolini will say to the Greek minister of exterior Alexandris when he visited him in Rome, “… the decisions of Lausanne are unfair to Greece”. The main concern of the Greek government was to protect the big territorial and economic requirements of kemal’s Turkey. The treaty that was signed in the conference of peace in the Swiss city revised the treaty of Sevron (1920), which as the treaty of Versailles sealed the A' world war. It is however acquaintance the so called tendency of revisionism that followed certain countries at the interwar with Germany being first and with a view to reverse the results of the 1st world war. A policy that failed to meet their requirements and resulted in the 2nd world war. What however the European countries did not achieve and lost in the 1st World War was achieved by Turkey in 1923 with the treaty of Lausanne. For the supporters of Kemal “the treaty of Lausanne constitutes substantially international recognition of claims as they were included in Turkish National Contract”, while the Italian newspaper Mesagero wrote “… Turkey lost at the World War but achieved an undeniable diplomatic victory in Lausanne”[34].
The opinions of Kemal , were expressed later as well, when Turkey turned away the remains of Hellenism in Pondos, began the expulsion of Hellenism of Istanbul, Imbros and Tenedos (cephalic tax -1942), they continued it in 1955 a few days after the beginning of fight of the National Organisation of Cypriote Fighters in Cyprus, against the British colonists, in 1964, in 1974 in Cyprus and up to today with the nationalistic movements in Thrace. Precisely for the rescue, as Kemal’s theory proposes and the treaty of Lausanne, the Muslims of Greece! The treaty of Lausanne was not revisionist, but allocate at the constant practice that Turkey followed, a dynamics of continuous review, direct sample of which was the treaty of Montreux - 20/7/1936- that suppressed the Stena, Imbros and Limnos being unfortified and the annexation from Turkey of in 1938 of santzak (prefecture) of Iskenderum (Hatay), whose majority of residents was of Syria origin, aiming at the complete re-establishment of the Ottoman sovereignty and in particular the simultaneous disappearance of the remaining nationalities apart from the Turkish ones. Cyprus and the Turkish claims in Aegean and the Thrace, as the so called “purification” against the Greeks of Turkey are the proofs of this continuous tendency of revision[35].

9.CONCLUSIONS
Immediately after the treaty of Lausanne, it is supported that the ”turkmenization” tendency had passed a stage of recession, after Mustafa Kemal turned hence to his interest in the socio-economic reconstruction of his country and moreover put emphasis on “Turkism”. However, he wanted to restore the prestige of the significance of the terms Turkish-Turkey, to create a homogeneous state cultivating simultaneously a patriotism of Western European type. Despite all the above however, after his statement, about “the finality of the borders”, a big part of the Turkish population did not agree. Characteristic is the fact that in order to ratify the treaty of Lausanne Kemal was forced to dissolve the big Turkish national assembly and to announce new elections. At the same time, the borders that imposed the treaty of Lausanne did not accept a big percentage of Kemal’s system, the Islamists as the partisans of “pantourkism” and “pantoyranism”, others because a new Turkish empire should be created, according to them, that would replace the Ottoman Empire and others because they considered that the Turkish nation is the chosen people and should dominate the other nations. The treaty of Lausanne constituted a landmark for the Hellenism, who after was murdered widely, in Pondos, in Thrace, Kappadokia, Ionia, the Greeks that after remained although they were protected by the Treaty they were also turned away by the Supporters of Kemal’s system[36]. Today just a few Greeks live in Turkey in order to remind the treaty of Lausanne, and a few thousands of Greek Muslims in Pontos[37], that by a tragic chance had not been included in the negotiations and today face terrorism and fascism May 19 has been recognized by the Greek parliament as the day of remembrance of the Pontian Greek Genocide by the Turks. There are various estimates of the toll. Records kept mainly by priests show a minimum 353,000 Pontian Greeks exterminated through systematic slaughter by Turkish troops and Kurdish para-militaries. Other estimates, including those of foreign missionaries, spoke of 500,000 deaths, most through deportation and forced marches into the Anatolian desert interior. Thriving Greek cities like Pafra, Samsous, Kerasous, and Trapezous, at the heart of Pontian Hellenism on the coast of the Black Sea, endured recurring massacres and deportations that eventually destroyed their Greek population. Thus, by government decree 1,500,000 Armenians and 353,000 Pontian Greeks were annihilated through exile, starvation, cold, illness, slaughter, murder, gallows, axe, and fire. Those who survived fled never to return. The Pontians now lie scattered all over the world as a result of the genocide and their unique history, language (the dialect is a valuable link between ancient and modern Greek), and culture are endangered and face extinction. A double crime was committed - genocide and the uprooting of a people from their ancestral homelands of three millennia. The Christian nations were not only witnesses to this horrible and monstrous crime, which remains unpunished, but for reasons of political expediency and self interest have, by their silence, paroned the criminal. The Ottoman and Kemalist Turks were responsible for the genocide of the Pontian people, the most heinous of all crimes according to international law. The international community must recognise this crime.



[1] Vakalopoulos K. Greek History (1204-1940) Thessalonica 1991, p.404. (In Greek)

[2]Christodoulou M. The developments in the relations among Greece, Turkey and Cyprus, Leukosia 199 p.559 (In Greek)
[3] Malkidis F. «The refugees 1922 in society of Thrace», History, vol.5 (2003), p.97- 125. (In Greek )
[4] Yearbook of the United Nations, 1947-1948 (New York: The United Nations, 1949) 595-599. The professor of Law of University of Yale, Raphael Lemkin it introduced the term "genocide " in 1944. The term of Lemkjn constituted the base of terminology that used the UN in order to drawn up the "Treaty of Genocide " of 9th of December 1948. Then was coded the particular crime and were fixed even punishments for criminals but this did not stop the exercise of violence against teams of persons with their diversity from the criminals. For the significance of genocide and particularly in the region of current Turkish state see. Permanent Court of Populations. The crime of silence. The genocide of Armenians. Paris 1988.
[5] Yearbook of the United Nations, 1948-1949 (New York: The United Nations, 1950) 595ff.
[6] Hionides, C. 1988. The Greek Pontos: Mythology, Geography, History, Civilization. Boston, Mass.
[7] Hofmann T., (ed.) Verfolgung, Vertreibung und Vernichtung der Christen im Osmanischen reich, 1912-1922, Münster- Hamburg, Lit Verlag, 2005.

[8] Fotiadis K. The genocide of Greeks of Pontos, vol.1 Thessalonica, p.234. (In Greek)
[9] Georgiadis C. The Pontos Guerrilla, Kavala 1963. (In Greek)
[10] Fotiadis K. The genocide of the Greeks in Pontos, vol.10-14. Thessalonica 2002~2005 German, Russian, English, Soviet Union, Austrian files )
[11] Fotiadis K. The genocide..op.cit. vol.1, p.345.
[12] Black book, The Tragedy of Pontus 1914-1922, Central council of Pontus, Athens 1922.
[13] Malkidis F. National and International dimensions of Pontian question. Athens 2006. (In Greekl)
[14] Psyroukis N., The destruction of Asia Minor, Athens 1982 p.197 (In Greek).
[15] Charalambidis M., Aspects of the new Eastern Question .Athens, Gordios editions, 1998.

[16] Tsioumis K., The Muslim minority of Thrace(1923-1940), Thessalonica 1994 p.21. (In Greek)
[17] Svolopoylos K., The decision on the exchange of populations, Athens 1987, p.54. (In Greek)

[18] Alexandris A., The Greek minority of Istanbul and Greek-Turkish Relations 1918-1974, Athens 1983. Chapter III “The Lausanne Negotiations” p.85. (In Greek)
[19] Kitromilidou M, The Ionian issue in the Cypriote newspaper of PAFOS , Lefkosia1994, p.89. (In Greek)
[20] Kitsikis D., The history of Ottoman Empire 1280-1924, Athens 1988 p. 194. (In Greek)
[21] Clogg R.The History of Greece in Brief 1770~1990, Athens1995 p.106.
[22] Dakin D., The Unity of Greece1770~1923 Athens 1984 p. 106
[23] Drault E. La guestion d’Orient. 1918~1937, Paris, 1938.
[24] Venezis I., The earth Of Eolos, Athens 1969 p.17. (In Greek)
[25] Tsoukalas K., The Greek Tragedy, Athens,1981,p. 30. (In Greek)
[26] Pallis I , Statistics about refugees, 1925 p. 398 (In Greek)
[27] Kipouros H., Thrace needs a lot of effort, Athens 1994, p17. (In Greek)
[28] Dafnis G., Hellas between wars 1923~1940, Athens 1973~1974, p. 34. (In Greek)
[29] Demokritus University of Thrace ~ Law school. Actions signed in Lausanne, Athens ~ Komotini 1993, p.11. (In Greek)
[30] Rodakis P. The Gordian Knot of the nations, Athens 1990, p.174.
[31] Actions….op.cit., p.45.
[32] Charalambidis M. The Pontian Question today (In Greek), Athens 1999, and the Pontian Question in United Nations, Athens 2006.
[33] Horton G., According to Turkey, Athens 1992, p.240~242.
[34] Kitromilidou Maria, op.cit. p. 202.
[35] Magriotis G., Thrace, the bastion of the Greek North, Athens 1993, p. 222. (In Greek)
[36] Malkidis F. «Greek society and Kemalists ». Asia Minor edition, vol.21 (2002), p.165-182. (In Greek)
[37] Bryer A., The cryptochristianics of the Pontos, Athens 1983. Asan O. Pontus Kulturu, Istanbul 1996. (In Turkish)

Armenians, in EasternAnatolia

The Alevis's Ambivalent Encounter With Modernity.

Islam, Reform and Ethnopolitics In Turkey (19th-20th cc.)Hans-Lukas Kieser, University of Zurich (hans-lukas.kieser@unibas.ch

Another important differenceis the specialsymbiosis with the Christians, especially the

Armenians, in EasternAnatolia that led to moredeveloped interreligious practices and even the fact that some EasternAlevis got Armeniankirves (godparent of circumcision). We must also consider the fact thatan important number of rural Armenian Christians, under grewing pressure from their Sunnineighbours and the state, looked for protection by Alevi tribes. They were absorbed by themin the second half of the 19th and the first quart of the 20th century.These Armenians became Alevis not through outright conversion, but through a gradual process of integration intoexisting rural communities.

VARTO

Relatives of 3 killed shepherds break their silence No case has been opened for 11 years after 3 shepherds who were killed in Varto, Mu? in 1994 by the Special Forces teams.Abdurahman Tekal, father of Suphi Tekal who was reportedly killed along with two shepherds; Mehmet K?l?? and Izettin Tekal after taken into custody, stated he informed the governor's office, gendarmerie station and prosecutor' office about that who had been killed by special forces teams are shepherds and, he became paralyzed from tortures he had been exposed. Huseyin K?l??, elderly brother of Mehmet K?l???, says: "This cruelty must be punished and justice should be implemented into practice. This is savageness which a human cannot do to the other. We demand those who are accountable for that cruelty to be penalized."It is asserted that the special force teams called "Tansu's soldiers" who established themselves in Varto Clinic held a military operation covering Karapinar (Xerepungar) village of Varto, Mu? in August 1994, and detained Mehmet K?l??, Suphi Tekal and Izettin Tekal, shepherds who had been residing in the village cited and executed them by shooting in Kuru Gol arean nearby Arpa Upland called 'Var? Ce'. The security officials took off shepherds clothes, dressed their robed them in guerilla dresses and laid down 3 Kalashnikovs by the bodies.Huseyin K?l??, Mehmet K?l??'s elderly brother, pointing out the special force teams took reporters to the spot and told them they had killed 3 guerillas after incident said: "After showing the bodies with guns to press as if they had been guerillas, the special force unites brought funerals to Mu? State Hospital. Upon this, we applied to the Governor's Office Varto and Varto Gendarmerie Headquarters telling the 3 who had been murdered by the special force staff are shepherds and requested the incident to be revealed. Afterwards, while were going to Mu? Public Prosecutor's Office, we were stopped and threatened to be killed by some armed people dressed in plain clothes. They wanted us to make depositions that who had been killed are 'terrorists'. I answered them: One of died persons is my brother having 6 children. Since his financial situation was not good, he had been shepherding for his livelihood. He is not a terrorist."K?l?? expressing they did not permit us, me and other shepherds' relatives, to go in prosecutor's office after taking our ID cards and threatened us to kill saying "If you see the prosecutor, we kill you as others" said he and the relatives of the 2 killed shepherds were handed over to a sergeant major. "We were taken out of the administration of justice by him and told 'The funerals are in Mu? State Hospital. Go and receive the corpses there.Prosecutor: I can do anything"I and other families returned back to the administration of justice after walking around for a while and presented a petition bearing the statement those who had been killed by the special force units are shepherd to the prosecutor. We requested the funerals to be delivered us, hereupon; prosecutor said ' I cannot do anything'. Indictment after autopsy alleges that the dead are terrorists who caught killed after in an armed conflict with troops. After prosecutor's attitude, we went to hospital and received the funerals."''Difficulty in defining the bodies'The corpses were unrecognizable reporting K?l?? said he could identify his brother from his nose and hair. "The day when we take the bodies from the morgue, a person dressed in plain clothes who was calling on the phone called me and asked me to come on the phone. The individual who was talking on the phone introduced him self to be the commander of air operation and offered his condolence to me. He said ' Come to see me when you received the funerals, so I asked the person dressed in plain clothes to tell where the commander of air operation was. The former told me 'You cannot talk to the commander of air operation', swearing at me and added ' If you strive much, we will send you along side them'. We take the delivery of funerals and turned to our village."Military operation on the villageAfter we took the bodies to the village, a wide-scope military operation was held over the residence, and the special force units gathered all the villagers on the boulevard, insulted at and tortured them. After undressing dwellers, the security officials dragged villagers on thorns "Militaries wanted to force us to say 'Died people are terrorists'. They started to beat us with rifle butts after getting us down out of vehicles. 'You burry those Armenians in these holy grounds' they told us. Calling imam to come by themselves, they said 'Priest, are coming here to pray for these Armenians'. They ordered all the villagers as well as women and children to lie down and we waited so for an hour. After they went, we stand up, buried the funerals and applied to Varto Public Prosecutor's Office. The prosecutor asked me why I didn't come to make the application before. I answered him I had been afraid of the troops. Then, he said 'I will call you later', but has never done so up to now. This cruelty must be punished and justice should be implemented into practice. This is savageness which a human cannot do to an other. We demand those who are accountable for that cruelty be penalized. The state should not have done this cruelty to

The descendants of Armenians

ISTANBUL (AFP) - The descendants of Armenians who converted to Islam to escape the World War I massacres of their kinsmen by the Ottomans are now emerging from the shadows and seeking their roots, thanks to falling social taboos and a more relaxed attitude in Turkish society.
The catalyst was "My Grandmother," a 2004 memoir in which Istanbul lawyer Fethiye Cetin told the tragic tale of her Armenian grandmother Heranush, born in a village in the eastern Turkish province of Elazig.
The biography is based on Heranush's memories, kept secret until the very end of her life, of how the men of her village were massacred and the women deported from 1915 onwards, and how she was adopted by a Turkish Muslim family who converted her to Islam.
The book sold 12,000 copies -- a more than honorable performance for a non-fiction book in Turkey -- and is about to go into a seventh printing.
"What really counts," Cetin told AFP, "is that many people who were in the same situation called me up to say, 'My grandmother too...'"
She said that since the publication of her book, she received hundreds of letters telling similar tales, "always against a backdrop of suffering."
"I hope my book opened the gates," she said. "Before, there was fear, the subject was taboo. The Armenians were the baddies, it was an insult to be called an Armenian...
"But now," she said, "an entire process of self-questioning has begun."
After "My Grandmother" was released, many people, including the popular newspaper columnist Bekir Coskun, publicly revealed at least partial Armenian origins; many began to probe their sometimes blurry family pasts.
One of them was film director Berke Bas, who went back to seek traces of her great-grandmother in the eastern Black Sea port of Ordu.
"A lot of people talked to me," she said, "people who very clearly remembered their old neighbors.
"The people of Ordu remember those times (of coexistence) with sorrow, as if they were missing something," she said.
The young woman, who found out about her Armenian origins only after reaching adulthood, said Turks are now "more relaxed" about facing their past.
"There are now several versions of history, instead of the just one official version we knew so far," she told AFP.
Open debate on the killings that occurred between 1915 and 1917 has become almost commonplace here in recent months, thanks in great part to Turkey's bid to join the European Union with which it opened accession talks on October 4.
Still, the government maintains its decades old official position on the issue and refuses to describe the killings as "genocide".
The official Turkish version says 300,000 Armenians and "at least as many Turks" died in the "tragic events" that accompanied the crumbling of the Ottoman Empire during World War I; the Armenians say at least 1.5 million of their kinsmen were victims of "genocide."
In the name of freedom of _expression, the government nonetheless recently encouraged -- after one of its members first strongly opposed -- the first academic conference on the Armenian question to be held by opponents of the official history.
During the September conference at an Istanbul university, participants stressed the need to investigate the cases of Armenians -- mostly children and young women -- who converted to Islam to escape the killings.
Some participants in the forum put their number at 100,000 to 200,000
"If you ask me, half of Turkey is discovering that it has Armenian origins," joked Luiz Bakar, an attorney with the Armenian Patriarchate

ARMENIAN CONVERTS IN TURKEY BRAVELY AVOW THEIR NATIONALITY

The oppressed minorities of Turkey, most of whom evaded genocides bypassinginto Islam, are getting bolder in their speeches and activities as thecountry bids for the EU. The Greeks of Pontos, Assyrians, Arabs andespecially Armenians of Hamshen, Mush, Sassoon, Vardo, Zakho and otherregions who were "turned into" Kurds and Muslims are living days ofwakening. The latter sent a delegation to take part in the rally ofEuropeanArmenians in front of the European Parliament last September. Afterwards,excited by the ongoing pressures on Turkey to recognize the ArmenianGenocide, the Armenian converts give interviews to French, German,Belgian,Turkish and Armenian newspapers.
We called the "mother" of "Kurdized" Armenians and Hamshen Armenians inGermany historian and political scientist Alis (Aliye) Alt to getinformation on these issues. He said from his Frankfurt apartment which isin effect is a castle for preserving the Armenianhood: "We always followyour articles on Hamshen Armenians and Armenian converts. Thanks to theinfluence of these articles that are often posted on the Internet,hundredsof lost Hamshen Armenians who feared to reveal their identity in past getintouch with us now. Certainly, the important reforms that took place inTurkey under the EU's pressure and... the threat that a Kurdish state willemerge forced Turkey's state circles to be a little more democratic withthefree press and mass media. We call on the Armenians of Armenia andDiasporato provide care for their brothers and sisters who were forcefullyconvertedand who number 1.5 million in Turkey. Time is ripe for a conference toassemble all Armenians who are willing to get out of forced isolation,reveal their identity and tell about their 90 years long persecutions inEuropean institutions. This is to be an all-Armenian initiative withcontribution from all organizations", the author of "Hamshen Armenians inthe Mirror of History" tells.
Simon Geonden is from Karmir Khach village of Mush who currently lives inWiesenbaden. He lived the greatest half of his life as a converted "Kurd"but returned to his roots due to the Kurdish national awakening.Emigratingto Germany as a student, he got in touch with national minorities fromTurkey, including Armenian Genocide survivors.
"We are hopeful that the European Armenians will be more kind to us. Somepeople have morbid understanding of the converts and want to seeeverythingsettled in a few days. Time will solve all our issues and will heal ourdeepwounds", Simon Geonden said.
By Hamo Moskofian in Frankfort-Wiesbaden

Sirnak’s Armenians

Sirnak’s Armenians had relatively few problems until the 1915 Genocide when most of the local population and Armenians living in a number of other villages in the area were wiped out. Some were forced to convert to Islam while others escaped across the border to Iraq.
Those who made it to Iraq settled in the Kurdish town of Zakhu, where 70 Armenian families reportedly still live. While no Armenian is being taught, the Armenian school and St. Mary’s Church are still open.
Zakhu and Sirnak are only 50 kilometers apart, but in a sea of Kurdish population and with the long-standing feud between Turkey and Iraq, communication between the two Armenian minorities has been minimal.
“We were kept apart because of a multitude of complex demographic and geo-political reasons. We lived in a cocoon,” a Sirnak elder said.
Those who survived the 1915 Genocide and somehow remained in Sirnak under the tutelage of local Kurdish chieftains did not know if there were any other Armenians left on the face of the earth.
They were alone, isolated, and surrounded by Kurds in the region of southeastern Turkey which the Kurds call “Kurdistan”.
They lost their language, took on Kurdish surnames to “camouflage” their identity and for more than 50 years struggled against total assimilation into the Kurdish landscape.
“I was born in Sirnak and the only Armenians I knew were those in and around our small town. We did not know if other Armenians had survived the massacres,” Afshar said during a recent interview conducted partly in fragmented Turkish or through interpreters — other Kurdish-speaking Armenian immigrants who had learned Armenian since leaving Sirnak nearly 15 years ago.
“We could not go around trumpeting our heritage. You might find it difficult to understand, but for all practical purposes, we lived quietly as Kurds of Armenian descent by adhering to our Armenian Christian faith. It was this faith that kept us together as Armenians at a time when we had lost everything else. We were cut off from other Armenians. Our language was gone, so was our literature and history, but our faith was intact.”
An Assyrian Orthodox priest came to Sirnak from nearby villages under the cloak of darkness to baptize the newborn, sneaking out before daybreak to avoid attracting the attention of the town’s Kurdish population.
Weddings and funerals were done in the same way.
“Among ourselves, we were Armenians. As our children were baptized, we gave them Armenian names like Sarkis, Tavit, Noubar, Kevork and Saro but out on the streets we were like the rest of the town’s population. We had Kurdish surnames like Euz, Yalik, Odemish, Yajir, Birgin,” Afshar said.
One fateful day in 1965, however, the isolation of the small Armenian population of Sirnak was broken. As if by fate — or sheer accident — an Italian missionary working with the region’s Assyrian Christian minority was informed of “these other Christians” in Sirnak.
“This papaz (priest) came and talked to us and later went to Istanbul and briefed the late Patriarch Shnork Kaloustian of our existence.
“It was not much later that we saw the first Armenian priest since the Genocide. In time, his visits became more and more frequent. Our teenagers were taken to the Armenian Patriarchates first in Istanbul and then Jerusalem for education and finally, thanks to Patriarch Kaloustian, the entire population of Sirnak and Silope began evacuating in 1980 to Belgium, France and a small group to Holland,” Afshar said with an emotional voice.
By 1986, the entire population of Sirnak and Silope were out ... saved from imminent annihilation as Armenians.
Today, this peculiar “branch” of the greater Armenian family numbers several thousand citizens clustered around Armenian churches in their adopted homelands.
Testimony by first generation Armenians in Brussels and Marseilles is overwhelming. “Their faith in the Armenian church is very strong. For them, the church is not folklore or tradition. It is treated as a national treasure and that’s why the presence of these Kurdish Armenians has given a new lease to our religious life,” says one Marseilles resident.

SONS OF THE ARMENIAN NATION WHO "TURNED INTO" KURDSAND TURKS

It was a taboo till recently to write of the Armenianswho were forcibly turned into Turks and Kurds duringthe Ottoman reign. Most of them, living today inWestern Europe, Western Armenia and Cilicia(modern-day Turkey), are going through a revival ofnational identification. After the Armenians ofHamshen, those from Sassoon, Mush and Taron, who wereforcibly converted into Islam, are especially easy totalk with about their past and present. They try toreturn to the bosom of their nation by overcomingtheir "guise", the names and surnames, and to fightfor their rights and to recover the historic legacy oftheir forefathers massacred by the Turks.
One can meet those Armenians returning to their rootsin Germany as well as in Armenia especially after thewar in Iraq and the vents at the Turkish border. Some"Kurdish" Armenians fought in the ranks of the PKK(Kurdish Workers’ Party) and got disappointed afterOjalan’s capture and left for Germany where they couldfind a wide field for political and national activity.They settled in Frankfurt, Wiesbaden, Stuttgart, Mainzand elsewhere.
"I was born in Karmir Khach (Kzl Akhach) village ofTaron. We shunned the Armenian Genocide as we acceptedIslam feigningly and were Kurdish-speaking. My fatherand brother enrolled in the PKK to fight againstTurkish fascism, they were imprisoned and torturednumerous times. I’ve been studying and working here inGermany for a long time and am in touch with theArmenian community and the progressive forces. But inWestern Armenia, especially in originally ArmenianVardo town, which was stricken by an earthquake in 60sand where my relatives live, human rights violationsare rampant", Simon Kostanian (Sardet Kosdun), whoregained his Armenian identity today, tells.
Razmik Hakobian (Nureddin Yagub) from one of Ciliciavillages was a PKK warrior but was arrested and jailedin one of Ankara’s horrific prisons. He is a writerand a film director who is planning to shoot a filmabout the life of Diaspora Armenians.
"My parents concealed our identity particularlybecause being an Armenian was an unforgettable affrontin Adiamani where I am coming from. Despite this, many"Kurdish" and "Turkish" Armenians were called"gyavur". The film I am trying to shoot is about anArmenian outcast and also is an odyssey of a WesternArmenians who survived the Genocide. I shall realizemy plans if I find necessary support in Armenia and bythe help of our confederates in Western Europe",Razmik tells.
The number of Armenians, who only now discover theiridentity, above all in Sassoon and Mush, amounts tothousands.
"There are around 1000 Armenians in Mush. The Turkishgovernment has forgotten us for a while, as there arethe Kurds to deal with. The sons of the Kurdish peoplesay sorry for their fathers’ deeds who were killingArmenians together with the Turks", Armen from Mushsays.
By Hamo Moskofian in Wiesbaden-Marseilles