FDR_Reagan
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Some say, Hitler saw the general silence what the Muslims did..
Though US' (Jewish) Amb. Morgenthau did protest:
Meantime, 1894-2024, victims of political Islam: between 18M+ and 24M.
%%%%%
Morris, B., Ze'evi, D. (2019). The Thirty-Year Genocide: Turkey’s Destruction of Its Christian Minorities, 1894–1924. United Kingdom: Harvard University Press.
Page 488:
“The Turks murdered between 1.5 and 2.5 million Christians between 1894 and 1924.”
---
Rubenstein, R. L. (2010). Jihad and Genocide. Germany: Rowman & Littlefield Publishers, pp.54-55.
Chapter 2
…the motivation for genocide. It was certainly an indispensable element in defining the otherness of non-Muslims in the Ottoman Empire. I would further argue that the crimes perpetrated against the Armenians were regarded by the Turks as legitimate defensive methods of dealing with dhimmis who had violated the conditions of the dhimmi, and, hence, were outlaws for whom everything, including life, property, freedom, and family, was forfeit. I would also argue that the persistent Turkish genocide denial—so different from the German way of dealing with their genocide—has been due, at least in part, to the Turkish belief that they did no wrong in exterminating the Armenians, a belief that rests ultimately on the traditions of jihad and the dhimmi.
In the massacres of 1894–1896, Turkish authorities were quite open about religious legitimations. In 1914 religion was once again an important component in the conduct of Turkish authorities, this time in the way the war was initiated and its purposes defined.
On November 2, 1914, the Ottoman Empire declared war on the Entente powers, Britain, France, Russia, and their allies.
On November 13, the Ottoman sultan, in his capacity, as caliph, issued an appeal for jihad. The next day Mustafá Hayri Bey, the Sheikh-ul-Islam and as such the chief Sunni religious authority in the Ottoman world, issued a formal (and inflammatory) declaration of jihad “against infidels and enemies of Islam.” Jihad pamphlets in Arabic were also distributed in mosques throughout the Muslim world that offered a detailed plan of operations for the assassination and extermination of all “unbelievers” except those of German nationality, the empire’s wartime ally. Killing squads and their leaders were “motivated by both the ideology of jihad and pan-Turkism influenced by European nationalism.” While the practical influence of the jihad on the masses was limited, “it later facilitated the government’s program of genocide against the Armenians.” It is also worth noting that although the Sheikh-ul-Islam was customarily appointed by the sultan, Hayri Bey was appointed by the Committee of Union and Progress, the Young Turks who were to instigate the genocide.
According to historian Ara Sarafian, in addition to the killings and general massacres, a large number of Armenians were “‘abducted,’ ‘carried off,’ or ‘converted to Islam.’” Sarafian argues that “the fate of this latter class of Armenians was part of the same genocidal calculus as those who were murdered.” It is estimated that in 1915–1916 between one hundred thousand and two hundred thousand Armenians, most of whom were women and children, escaped death by converting to Islam. The absorption of these converts into the Muslim community had the same objective as outright genocide, the elimination of the Christian Armenian community as a demographic presence in the Ottoman Empire.
In addition to killing a very large number of Armenians through forced marches andstarvation, the deportations served to weaken and terrify women and children who had lost their male protectors before or during the deportations. According to Sarafian, “young women and children were rendered prime candidates for absorption into Muslim households after they were isolated from their families and terrorized during the forced marches and execution of their elders.”
Sarafian contends, with considerable justice, that the authorities were implementing a “single policy of destruction” in both the outright murder of adult males and in the absorption of Armenian women and children into the Muslim community. The same Ottoman bureaucrats who controlled the deportations were also in charge of the conversion program. In the initial stages of the assault on the Armenians, there were “voluntary” conversions. Some individuals were selected by individual Muslims for absorption into their households. In addition, government agencies distributed Armenians to Muslim families. Children in government-sponsored orphanages were converted and directly absorbed into the Muslim community.
Events in Trebizond are illustrative of how the program functioned. Between July 1 and July 18, 1915, five deportation convoys left Trebizond. Oscar Heizer, the American consul, reported that most of the deportees were killed by their guards shortly after leaving.⁴⁹ Approximately three thousand children, girls up to fifteen years old and boys no older than ten, were placed in a number of houses designated by the Turks as “orphanages.” Another three hundred were housed in the American missionary school, which was turned into an orphanage. Both orphanages were subsequently closed down by an official sent from Constantinople to supervise the extermination of the Armenians. Some children were drowned by the Turks; others were distributed to Muslim households, where, according to Heizer, they were assimilated as Muslims within weeks.⁵⁰ Elsewhere, U.S. consul Leslie Davis reported on the passage of thousands of deportees through Harpoot, which was situated on a principal route to the deserts of Syria. Davis wrote that hardly any men had survived among the deportees. Subject to constant beatings, with little or no food or water, the victims were rapidly dying. The gendarmes guarding the Armenians refused to permit them to leave the convoy or to receive aid from American missionaries. They did, however, permit Turks to visit the convoys with doctors to select “the prettiest girls” for their own purposes. Davis further reported that the Turks were not only seeking to exterminate the Armenians; they were also seeking to absorb a large number as Muslims. Sarafian concludes that there was a mass transfer of Armenians into Muslim households in 1915. By destroying the Armenian social structure in the early stages of the genocide through the murder of young men, heads of families, and community leaders, the Turks were able to garner...
Though US' (Jewish) Amb. Morgenthau did protest:
Meantime, 1894-2024, victims of political Islam: between 18M+ and 24M.
%%%%%
Morris, B., Ze'evi, D. (2019). The Thirty-Year Genocide: Turkey’s Destruction of Its Christian Minorities, 1894–1924. United Kingdom: Harvard University Press.
The Thirty-Year Genocide
A Financial Times Book of the YearA Foreign Affairs Book of the YearA Spectator Book of the Year“A landmark contribution to the study of these epochal events.”—Times Literary Supplement“Brilliantly researched and written...casts a careful eye upon the ghastly events that took place in the final...
books.google.com
Page 488:
“The Turks murdered between 1.5 and 2.5 million Christians between 1894 and 1924.”
---
Rubenstein, R. L. (2010). Jihad and Genocide. Germany: Rowman & Littlefield Publishers, pp.54-55.
Jihad and Genocide
A study of Islamic fundamentalism, its violent and deadly history, and the questions it raises today. This book examines the relationship between jihad and genocide, past and present. Richard L. Rubenstein takes a close look at the violent interpretations of jihad and how they have played out...
books.google.com
Chapter 2
…the motivation for genocide. It was certainly an indispensable element in defining the otherness of non-Muslims in the Ottoman Empire. I would further argue that the crimes perpetrated against the Armenians were regarded by the Turks as legitimate defensive methods of dealing with dhimmis who had violated the conditions of the dhimmi, and, hence, were outlaws for whom everything, including life, property, freedom, and family, was forfeit. I would also argue that the persistent Turkish genocide denial—so different from the German way of dealing with their genocide—has been due, at least in part, to the Turkish belief that they did no wrong in exterminating the Armenians, a belief that rests ultimately on the traditions of jihad and the dhimmi.
In the massacres of 1894–1896, Turkish authorities were quite open about religious legitimations. In 1914 religion was once again an important component in the conduct of Turkish authorities, this time in the way the war was initiated and its purposes defined.
On November 2, 1914, the Ottoman Empire declared war on the Entente powers, Britain, France, Russia, and their allies.
On November 13, the Ottoman sultan, in his capacity, as caliph, issued an appeal for jihad. The next day Mustafá Hayri Bey, the Sheikh-ul-Islam and as such the chief Sunni religious authority in the Ottoman world, issued a formal (and inflammatory) declaration of jihad “against infidels and enemies of Islam.” Jihad pamphlets in Arabic were also distributed in mosques throughout the Muslim world that offered a detailed plan of operations for the assassination and extermination of all “unbelievers” except those of German nationality, the empire’s wartime ally. Killing squads and their leaders were “motivated by both the ideology of jihad and pan-Turkism influenced by European nationalism.” While the practical influence of the jihad on the masses was limited, “it later facilitated the government’s program of genocide against the Armenians.” It is also worth noting that although the Sheikh-ul-Islam was customarily appointed by the sultan, Hayri Bey was appointed by the Committee of Union and Progress, the Young Turks who were to instigate the genocide.
According to historian Ara Sarafian, in addition to the killings and general massacres, a large number of Armenians were “‘abducted,’ ‘carried off,’ or ‘converted to Islam.’” Sarafian argues that “the fate of this latter class of Armenians was part of the same genocidal calculus as those who were murdered.” It is estimated that in 1915–1916 between one hundred thousand and two hundred thousand Armenians, most of whom were women and children, escaped death by converting to Islam. The absorption of these converts into the Muslim community had the same objective as outright genocide, the elimination of the Christian Armenian community as a demographic presence in the Ottoman Empire.
In addition to killing a very large number of Armenians through forced marches andstarvation, the deportations served to weaken and terrify women and children who had lost their male protectors before or during the deportations. According to Sarafian, “young women and children were rendered prime candidates for absorption into Muslim households after they were isolated from their families and terrorized during the forced marches and execution of their elders.”
Sarafian contends, with considerable justice, that the authorities were implementing a “single policy of destruction” in both the outright murder of adult males and in the absorption of Armenian women and children into the Muslim community. The same Ottoman bureaucrats who controlled the deportations were also in charge of the conversion program. In the initial stages of the assault on the Armenians, there were “voluntary” conversions. Some individuals were selected by individual Muslims for absorption into their households. In addition, government agencies distributed Armenians to Muslim families. Children in government-sponsored orphanages were converted and directly absorbed into the Muslim community.
Events in Trebizond are illustrative of how the program functioned. Between July 1 and July 18, 1915, five deportation convoys left Trebizond. Oscar Heizer, the American consul, reported that most of the deportees were killed by their guards shortly after leaving.⁴⁹ Approximately three thousand children, girls up to fifteen years old and boys no older than ten, were placed in a number of houses designated by the Turks as “orphanages.” Another three hundred were housed in the American missionary school, which was turned into an orphanage. Both orphanages were subsequently closed down by an official sent from Constantinople to supervise the extermination of the Armenians. Some children were drowned by the Turks; others were distributed to Muslim households, where, according to Heizer, they were assimilated as Muslims within weeks.⁵⁰ Elsewhere, U.S. consul Leslie Davis reported on the passage of thousands of deportees through Harpoot, which was situated on a principal route to the deserts of Syria. Davis wrote that hardly any men had survived among the deportees. Subject to constant beatings, with little or no food or water, the victims were rapidly dying. The gendarmes guarding the Armenians refused to permit them to leave the convoy or to receive aid from American missionaries. They did, however, permit Turks to visit the convoys with doctors to select “the prettiest girls” for their own purposes. Davis further reported that the Turks were not only seeking to exterminate the Armenians; they were also seeking to absorb a large number as Muslims. Sarafian concludes that there was a mass transfer of Armenians into Muslim households in 1915. By destroying the Armenian social structure in the early stages of the genocide through the murder of young men, heads of families, and community leaders, the Turks were able to garner...
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