REMEMBERING THE DEAD AND LIVING VICTIMS OF THE ARMENIAN GENOCIDE
ARMENIAN GENOCIDE, ARTS, HISTORY | MAY 7, 2013 5:35 PM
By Raffi Bedrosyan
During the endless Turkish arguments and Armenian/international
counter arguments about the number of massacred Armenians in 1915,
Hrant Dink would repeatedly remind both sides about a more critical
topic: “We keep talking about the gone dead, let’s start talking about
the remaining living…” The remaining living meant the unknown number
of Armenians remaining in Anatolia, remaining not as Armenians, but
as Turks, Kurds, Alewis, Moslems and other identities. Ninety eight
years after the attempted destruction of a nation, it is time to talk
more about the hidden Armenians, mostly orphans of 1915 assimilated
into identities other than their own Armenianness.
Hrant had the courage to reveal the real identity of one of the
best-known Turkish heroes as an Armenian orphan. Sabiha Gokcen, the
first female military pilot and Ataturk’s adopted daughter, was in
reality Hatun Sebilciyan, an Armenian girl orphaned in Bursa in 1915.
This revelation was the beginning of the end for Hrant, triggering a
massive hate and threat campaign against him by the government, the
military and the media, resulting in his assassination three years
later. But Sebilciyan/Gokcen was only one of tens of thousands of
Armenian girls and boys torn away from their parents during the 1915
events. What happened to these orphans? How many were there? This
article will cite some examples from different parts of Anatolia.
It is a well-documented fact that during the deportation of the
Armenian population from all corners of Anatolia to the Syrian desert,
as the convoys approached their towns or villages, local Turks and
Kurds snatched Armenian children from their parents to take them home
as servants or wives. Many children were sold as slaves by them or
the gendarmes escorting the convoys. There were also a few children
entrusted by their parents to Kurdish and Turkish neighbors before
starting on the deportation route. There were some children initially
rescued by European/American missionaries or Pontian Greek religious
leaders, but inevitably they were also later seized and sent away
or murdered. We can cite one of many documented tragic incidents in
Trabzon, where 600 Armenian orphan children were taken to the Greek
monastery with the government’s permission after their parents were
massacred by drowning in the Black Sea. But after three months, by
the order of the Trabzon governor Djemal Azmi, the police forcefully
removed the orphans from the monastery and handed them over to a
Turkish boat captain, Rahman Bayraktaroglu, who placed each child in a
flour sack, securely tied the top and dropped each into the Black Sea.
It is documented that Governor Jemal later joked, “The harvest of
smelt (hamsi) will be plentiful this season with all the drowned as
fish feed.”
Trabzon Governor Djemal Azmi selected about 450 of the best-looking
girls from the Armenian community of Trabzon and converted the local
Red Crescent Hospital to a whorehouse for the Turkish elite and
visiting dignitaries, even sending some of the girls as treats to
his superiors in Istanbul. The supply of the orphans got replenished
as needed. He kept a supply of 15 Armenian girls for himself but
also gave one to his 14-year-old son, Ekmel, as a present. Most of
the girls were forcefully Islamicized; a few eventually escaped or
committed suicide. These experiences came to light from witnesses
during the trials of the Ittihat ve Terakki leaders after the war,
but also were told in 1921 by Djemal Azmi’s son himself to his close
friend, known to him as Mehmet Ali. The friend, however, happened to
be an Armenian named Hratch Papazian, disguised and even circumcised
as a Moslem, who had succeeded infiltrating the Ittihad ve Terakki
circles hiding in Berlin, in preparation for assassinating the Turkish
leaders as part of Operation Nemesis (Djemal Azmi and Bahattin Shakir,
head of the Special Organization [Teskilat-i Mahsusa] who was the
chief organizer of the deportation massacres, were both assassinated
in Berlin on April 17, 1922, right in front of the bewildered widow
of Talat Pasha, a year after Talat himself was brought to justice).
The Ittihat ve Terakki government had special plans for the surviving
orphans. In an organized operation, while there was a world war
going on, most of the surviving orphans were rounded up and sent
to orphanages set up in multiple locations, with the objective of
converting them to Islam and to be assimilated as Turks. One of these
special Turkification orphanages was in Ayn Tura, near Zouk, an hour’s
drive from Beirut, where 1,000 Armenian orphans were kept, between
the ages of 3 to 15. By the orders of Djemal Pasha, governor of Syria
and Lebanon, and under the supervision of Turkish intellectuals and
teachers, including the newly-appointed principal, Turkish novelist
Halide Edip Adivar, these orphans were converted to Islam and
Turkified. The boys were circumcised, and were given Turkish names,
but preserving the initials of their Armenian names and surnames, so
that Haroutiun Najarian became Hamid Nazim, Boghos Merdanian became
Bekim Muhammed, Sarkis Sarafian became Saffet Suleyman. The orphanage
was converted from a Christian school after expelling the Lazarist
Catholic priests. While famine prevailed everywhere in Lebanon and
Syria during the war, abundant food was provided to the orphanage,
with the objective of raising well-fed and healthy newly Turkified
children. Based on the memoirs of one of the orphans, Harutiun
Alboyajian, the children were expected to speak Turkish only; if
the supervisors heard any Armenian spoken, the boys would be beaten
severely. They were dressed as Turkish children and were taught Islam.
It was Djemal Pasha’s firm belief that the Armenians had superior
intellect and capabilities, which would help the Turkish nation
immensely. Despite efforts to keep the orphanage sanitary, about 300
Armenian orphans died from leprosy and other diseases until 1918. Some
of the orphans were placed with families in towns where there were
no Armenians left, and some were distributed to other orphanages. At
the end of the war, when Near East Relief took over the orphanage,
there were 670 orphans, 470 boys and 200 girls, who still remembered
their Armenian names.
Another example of Turkification experiment was in Eastern Anatolia,
successfully implemented by Eastern Front commander Kazim Karabekir.
He estimated that there were about 50,000 desperate orphans after
the war in his regional area of operations. It is documented that
about 30,000 of them were circumcised and Turkified. He rounded up
about 6,000 Armenian children in Erzurum, 2,000 girls and 4,000 boys,
and placed them in an army camp. Some were given training similar to a
military school; others were taught trades essential for army supplies
such as sewing and boot-making. These orphans had become completely
Turkified and named “The Healthy Children Army.” The talented ones
among these boys were later sent to higher military academies in Bursa
and Istanbul. Without going into the psychology of the assimilations
and conversions, it is alleged that these converted military officers
became the most fanatical ultranationalists in the Turkish army,
with some of them participating in the May 1960 military coup which
toppled the civilian government of Adnan Menderes.
Apart from the orphanages, tens of thousands of young girls and boys
became slaves after 1915, bought and sold in bazaars and markets.
Although slavery was officially abolished in the Ottoman Empire in
1909, slavery markets re-opened after 1915 in order to trade Armenian
women and children. Kidnapping Armenian children from the deportation
convoys not only supplied the Turks and Kurds with servants, free labor
or sex objects in their own homes, but also a marketable commodity that
could be sold for profit in these markets. The markets were set up in
Aleppo, Diyarbakir, Cizre, Urfa and Mardin. It is reported that the
Mardin market had the lowest prices. After being branded and tattooed
as a slave, Armenian children aged 5-7 found buyers for 20 cents,
similar to the price of a lamb. Girls or boys aged 14-15 went for 50
cents, whereas an adult Christian woman was worth about one Turkish
lira. But if the slave came from a well-known wealthy family, the
price went up significantly, as owning the slave could also bring the
future potential of claiming the wealth of the slave’s family. There
are several documented cases from the later Turkish Republic era when
Kurdish and Turkish families attempted to legalize the ownership of
many real estate properties, previously owned by their “wives” or
“daughters.”
There are also documented cases when kind-hearted Assyrian priests or
European/American missionaries purchased several Armenian children from
these markets, with the objective of rescuing them. Assyrian Archbishop
Tappuni of Mardin purchased and saved nearly 2,000 Armenian children
in 1916. While some Moslems treated the Armenian slaves humanely,
most owners savagely beat them, as they believed “Christians only
deserve beatings.” The women and girls ended up being second wives
for the Moslem owners, who received harsh treatment not only from
their husbands but also from the other wives of their husbands.
But eventually, they all got absorbed into the Moslem households,
bearing children, learning the Quran, praying piously as Moslem women.
According to a post-war report of the League of Nations Rescue
Commission for Armenian Women and Children, at least 30,000 Armenian
girls were sold in the markets to be placed in harems, or to be used
as slave labor. Documented histories of some 2,000 Armenian girls,
boys and young women rescued from Turkish and Kurdish households
after the war are archived in the League of Nations offices in Geneva.
Rescuing the Armenian orphans became one of the first tasks of the
League of Nations after the armistice in 1918. Following the pleas of
the Istanbul Armenian Patriarchate, the Allied Forces and the League
of Nations representatives organized the transfer of most Armenian
orphans from Anatolia and Syria to Istanbul, and started searches
of Armenian orphans in Moslem homes. As there was no room to place
all the orphans in existing orphanages in Istanbul, several schools
were used to house the Armenian children, including the French Notre
Dame de Sion, St. Joseph, the Italian school, the Russian monastery,
and Turkish Kuleli Military Academy.
As some of the orphans already had Turkish names, there started heated
discussions between the Armenian Patriarchate and the government
authorities as to the real identity of the children. In fact, some
of the orphans were already transferred to Turkish homes in Istanbul
as maids and servants; among them, 50 orphans sent to the farm of
Ittihad ve Terakki leader Enver Pasha. The children were conditioned
and intimidated not to speak Armenian, nor to reveal their Armenian
identities during the war years.
Documents show that between 1920 and 1922, there were about 3,800
Armenian children brought to Istanbul, 3,000 sent to Cyprus, 15,600
taken to Greece, and 12,000 transferred to Syria from Marash, Urfa,
Antep, Malatya and Harput. Significantly, the Istanbul Patriarchate
records indicated that there were still at least 63,000 Armenian
orphans documented as “Not Rescued” in Turkish and Kurdish households.
In recent years, genocide scholars have stated that the perpetrators
not only aim at the “destruction” of the oppressed group but also
the “construction” of the oppressor group. The 1915 events and the
consequences clearly show that the Armenian orphans became a source
of pro-creation for the Turkish nation by enriching their genetic pool.
There are now tens of thousands of Turkish and Kurdish families, with
a hidden Armenian grandmother. It is remarkable that, even ninety
eight years after attempts of forced Turkification, assimilation
and conversion, there are signs of hidden Armenian identity in
various places in Anatolia starting to emerge. There is a somewhat
graphic term defining these people in Turkey, “remnants of the sword”
(kilic artigi).
Hrant Dink’s lawyer, Fethiye Cetin, in her book My Grandmother, and
the follow-up, The Grandchildren, co-written with Aysegul Altinay,
and many other books, documentaries and movies have come out in recent
years, describing the existence and emergence of the hidden Armenians
in Turkey, carried from one generation to the next, all originating
from the 1915 Armenian orphans.
It is of course very difficult to estimate the number of hidden
Armenians in Turkey today. One can assume that perhaps up to
100,000 Armenian orphans survived but got Turkified, converted and
assimilated. Scholars estimate another 200,000 adult Armenians avoided
deportation in various Anatolian villages by converting to Islam. It
is therefore conceivable that 300,000 Armenian souls survived the
1915 events. The population of Turkey increased seven fold since then.
Using the same multiple, one can extrapolate that there may exist 2
million people with Armenian roots in Turkey today.
I would like to share one of my own personal experiences with a
hidden Armenian, albeit indirectly. When I was in Armenia in 1995 as
a voluntary engineer inspecting Hayastan All Armenian Fund-financed
construction projects, I also visited Spitak where the church
destroyed in the 1989 earthquake was being rebuilt. I was informed
that the financing came from Turkey from a still confidential donor,
as specified in the will of a grandmother of a very wealthy Turkish
family, who had only revealed her Armenian roots at her deathbed. In
recent years and especially after the reconstruction of the Surp
Giragos Armenian Church in Diyarbakir, there has been a resurgence of
the hidden Armenians in revealing their identities. It is hoped that
the Turkish government sees this as a positive consequence of the
recent steps of liberalization and not as a threat, and eventually
finds the courage to face its past.
Selected Sources:
Sait Cetinoglu, 1915 Soykirim Surecinde Ermeni Gen Havuzuna El Konmasi
ve Seks Koleligi (The Capture of the Armenian Genetic Pool and Sex
Slavery During the 1915 Genocide), Seyfo Center, 09.04.2013
Ayse Hur, 1915ten 2007ye Ermeni Yetimleri” (Armenian Orphans from
1915 to 2007), Radikal, 20.01.2013
Eren Keskin, Soykirimin Ortaklari (Partners in Genocide), Ozgur
Gundem, 22.01.2013
Ruben Melkonyan, Attitude of the Armenian Patriarchate in Istanbul
Towards the issue of the Forcibly Islamicized Armenians, Noravank
Foundation, 09.03.2010
Ruben Melkonyan, The Islamization of Armenian children at the period
of the Armenian genocide, Miacum,11.08.2007
Keith David Watenpaugh, The League of Nations Rescue of Armenian
Genocide Survivors and the Making of Modern Humanitarianism, 1920-1927,
American Historical Review, December 2010
(Raffi Bedrosyan is a civil engineer, as well as a concert pianist,
most recently involved with the renovation of the Surp Giragos Armenain
Church in Diyarbakir. He lives in Toronto.)
http://www.mirrorspectator.com/2013/05/07/remembering-the-dead-and-living-victims-of-the-armenian-genocide/