The voluminous literature on this tragic episode of World War I is characterized by acrimony and distortion in which both sides have simplified a complex historical reality and have resorted to partisan special pleading.
The Armenian Massacres in Ottoman Turkey examines the rich historical evidence without political preconceptions. Relying on archival materials as well as eye-witness testimony, Guenter Lewy avoids the sterile “was-it-genocide-or-not” debate and presents a detailed account of what actually happened. The result is a book that will open a new chapter in this contentious controversy and may help achieve a long-overdue reconciliation of Armenians and Turks.
The Armenian Rebellion at Van presents a long-overdue examination of Van from the 1870s to 1919. As the authors state, "The Armenian Revolt was an integral part of the great disaster that overcame the people of the Ottoman East. The slaughter of Muslims that accompanied the Armenian revolt in Van Province inexorably led first to Kurdish reprisals on the Armenians, then to a general and mutual massacre of the people of the East."
The actions at Van offer a window into the far-reaching events that soon followed in other parts of Anatolia.
A Turk’s discovery that Armenians once thrived in his hometown leads to a groundbreaking investigation into the local dynamics of genocide.
Ümit Kurt, born and raised in Gaziantep, Turkey, was astonished to learn that his hometown once had a large and active Armenian community. The Armenian presence in Aintab, the city’s name during the Ottoman period, had not only been destroyed—it had been replaced. To every appearance, Gaziantep was a typical Turkish city.
Kurt digs into the details of the Armenian dispossession that produced the homogeneously Turkish city in which he grew up. In particular, he examines the population that gained from ethnic cleansing. Records of land confiscation and population transfer demonstrate just how much new wealth became available when the prosperous Armenians—who were active in manufacturing, agricultural production, and trade—were ejected. Although the official rationale for the removal of the Armenians was that the group posed a threat of rebellion, Kurt shows that the prospect of material gain was a key motivator of support for the Armenian genocide among the local Muslim gentry and the Turkish public. Those who benefited most—provincial elites, wealthy landowners, state officials, and merchants who accumulated Armenian capital—in turn financed the nationalist movement that brought the modern Turkish republic into being. The economic elite of Aintab was thus reconstituted along both ethnic and political lines.
The Armenians of Aintab draws on primary sources from Armenian, Ottoman, Turkish, British, and French archives, as well as memoirs, personal papers, oral accounts, and newly discovered property-liquidation records. Together they provide an invaluable account of genocide at ground level.
Moses Khorenats'i's History of the Armenians is the classic account of the origins and early history of the Armenian people. No work has been more influential in shaping the Armenians' view of their national past. Writing long after the events he describes, Moses recorded the legends and traditions of Armenia's heroes; putting them into a coherent order, he then integrated the history of Armenia into world history as known from Greek sources. Robert Thomson now translates the History into English for the first time and provides information the reader needs to interpret Moses' account.
This unique English text is translated from the nearly unobtainable critical edition published in Tiflis in 1913. Mr. Thomson's commentary establishes Moses' Greek, Armenian, and Syriac sources, showing how he used them, and points to bias and uncorroborated statements. His notes identify people and places, explain allusions, and give references to published scholarship on specific questions. In the introduction he discusses Moses' methods and purposes, and establishes the date of composition—a matter that has been hotly debated.
This volume will be welcome by everyone interested in Armenian literature, history, and traditions as well as by students of Near Eastern history and Christian literature.
In the Aftermath of Genocide reveals that Armenian and Jewish survivors rarely sought to shed the obvious symbols of their ethnic and religious identities. Mandel shows that following the 1915 genocide and the Holocaust, these communities, if anything, seemed increasingly willing to mobilize in their own self-defense and thereby call attention to their distinctiveness. Most Armenian and Jewish survivors were neither prepared to give up their minority status nor willing to migrate to their national homelands of Armenia and Israel. In the Aftermath of Genocide suggests that the consolidation of the nation-state system in twentieth-century Europe led survivors of genocide to fashion identities for themselves as ethnic minorities despite the dangers implicit in that status.
The Armenian Genocide and the Nazi Holocaust are often thought to be separated by a large distance in time and space. But Stefan Ihrig shows that they were much more connected than previously thought. Bismarck and then Wilhelm II staked their foreign policy on close relations with a stable Ottoman Empire. To the extent that the Armenians were restless under Ottoman rule, they were a problem for Germany too. From the 1890s onward Germany became accustomed to excusing violence against Armenians, even accepting it as a foreign policy necessity. For many Germans, the Armenians represented an explicitly racial problem and despite the Armenians’ Christianity, Germans portrayed them as the “Jews of the Orient.”
As Stefan Ihrig reveals in this first comprehensive study of the subject, many Germans before World War I sympathized with the Ottomans’ longstanding repression of the Armenians and would go on to defend vigorously the Turks’ wartime program of extermination. After the war, in what Ihrig terms the “great genocide debate,” German nationalists first denied and then justified genocide in sweeping terms. The Nazis too came to see genocide as justifiable: in their version of history, the Armenian Genocide had made possible the astonishing rise of the New Turkey.
Ihrig is careful to note that this connection does not imply the Armenian Genocide somehow caused the Holocaust, nor does it make Germans any less culpable. But no history of the twentieth century should ignore the deep, direct, and disturbing connections between these two crimes.
Driven by persecution and poverty from their ancestral lands, thousands of Armenians fled to the New World before World War I. But their hearts and minds remained in part on the Old World with their persecuted countrymen in Turkey and their aspirations for a free Armenia.
This first comprehensive study of the Armenian American community examines the rich background, the patterns of migration and settlement in the New World, the complex economic and social adjustments, the family life, and the religious and political institutions of the newcomers. The author shows that the experience of the Armenians differed from that of other contemporary immigrant groups from Southern and Eastern Europe and the Mediterranean in two critical respects: they were rapidly successful in business and agriculture in the first generation, and they were tormented by their history and politics. Of particular interest is his trenchant, detailed analysis of the Armenian revolutionary parties in the United States: their formation and structure, their fundraising and propaganda activities, and their resort to terrorism.
Lucidly written, this study is an important account of the Armenian American community, which is today the largest Armenian community outside Soviet Armenia.
Explore pilgrimage routes, epigraphy, and the history of writing with an expert guide
From the late 1970s through 1982, Michael E. Stone conducted a number of expeditions to the Sinai peninsula, searching for ancient inscriptions. In this book Stone describes his search, crowned by the discovery of the most ancient Armenian inscriptions known. Here Stone describes not only the inscriptions discovered along his journeys but also the Sinai, its past and present, its human inhabitants, its flora and fauna, and its history. Though once common, well-informed travel books to the Middle East with a broad academic interest and a specific focus have become rare. Stone’s diary of his expeditions in the Sinai fill this gap with vivid descriptions, poetry, and illustrations.
Features
A collection of essays about Armenian identity and belonging in the diaspora.
In the century since the Armenian Genocide, Armenian survivors and their descendants have written of a vast range of experiences using storytelling and activism, two important aspects of Armenian culture. Wrestling with questions of home and self, diasporan Armenian writers bear the burden of repeatedly telling their history, as it remains widely erased and obfuscated. Telling this history requires a tangled balance of contextualizing the past and reporting on the present, of respecting a culture even while feeling lost within it.
We Are All Armenian brings together established and emerging Armenian authors to reflect on the complications of Armenian ethnic identity today. These personal essays elevate diasporic voices that have been historically silenced inside and outside of their communities, including queer, multiracial, and multiethnic writers. The eighteen contributors to this contemporary anthology explore issues of displacement, assimilation, inheritance, and broader definitions of home. Through engaging creative nonfiction, many of them question what it is to be Armenian enough inside an often unacknowledged community.
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