Download A Question of Genocide: Armenians and Turks at the End of by Ronald Grigor Suny, Fatma Müge Göçek, Norman M. Naimark PDF

By Ronald Grigor Suny, Fatma Müge Göçek, Norman M. Naimark

100 years after the deportations and mass homicide of Armenians, Greeks, Assyrians, and different peoples within the ultimate years of the Ottoman Empire, the background of the Armenian genocide is a sufferer of old distortion, state-sponsored falsification, and deep divisions among Armenians and Turks. operating jointly for the 1st time, Turkish, Armenian, and different students current right here a compelling reconstruction of what occurred and why.

This quantity gathers the main updated scholarship on Armenian genocide, how the development has been written approximately in Western and Turkish historiographies; what was once occurring at the eve of the disaster; snap shots of the perpetrators; certain money owed of the massacres; how the development has been perceived in either neighborhood and overseas contexts, together with international struggle I; and reflections at the broader implications of what occurred then. the result's a accomplished paintings that strikes past nationalist grasp narratives and provides a extra entire figuring out of this tragic occasion

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Extra info for A Question of Genocide: Armenians and Turks at the End of the Ottoman Empire

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Religion was a marker of difference and similarity that kept communities separate, but even as a source of difference and conflict, it was not the inevitable source of violence and mass killing. Religious feelings may have fueled the hatred toward the Armenians, but neither Dadrian nor Balakian explain why religion should have led to genocidal violence in the first year of the World War but not throughout Ottoman and Islamic history when Armenians and Turks managed to live together for centuries without mass killing.

The United Nations Genocide Convention, adopted on December 9, 1948, established the killing of a people as an international crime, and with the evolution of new international norms of human rights and crimes against humanity, interest in historical examples of such abuses grew. “Holocaust consciousness” moved from primarily a Jewish concern into the broader public with the trial of Adolph Eichmann in 1961, Hannah Arendt’s controversial Eichmann in Jerusalem (1963), and the growing connection made between the tragedy in Europe and the survival of the state of Israel.

The irony of Dink’s death is that he was killed in the name of a particularly narrow notion of patriotism while he was himself a fervent Turkish patriot. His vision of his native country, however, was of a modern democratic, tolerant state, the eastern edge of Europe, in which his own people, the Armenians, could live together with Turks, Kurds, Jews, Greeks, and the other peoples who had coexisted, however uneasily, in the cosmopolitan empire out of which the Turkish Republic had emerged. What he could not tolerate was the denial of the shared history of those peoples, a history that involved not only the mass killing of Armenians but the ongoing repression of Kurds.

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