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Book Review: Bloody Truth About Cyprus

by 1389AD ( 39 Comments › )
Filed under History, Islam, Islamic Invasion, Islamic Supremacism, Orthodox Christianity, Turkey, UK at June 1st, 2011 - 8:30 am

Gates of Vienna: The Ravaging of Cyprus

The following book review was originally published at Europe News by Henrik Ræder Clausen.


Book essay: The bloody truth about Cyprus
by Henrik Ræder Clausen

Bloody Truth

Nicosia, March 2009. ISBN 9789963962204

Bloody TruthThe apparently endless stalemate on Cyprus is getting a thorough treatment in the publication by the organization “Freedom and Justice for Cyprus”. While the documentation of what went down through the 1960’s and 1970’s is shocking and brutal, the real coup of the book is that it goes back to the 1950’s, once and for all settling the question of who originally created the conflict in Cyprus: It wasn’t the ‘Turkish’ Cypriots. Nor was it Turkey. It was, documentably, Great Britain.

The book has a cover as brutal as the title, an image of Cyprus with blood dripping from the north into the southern part. Based on this, one might expect it to contain a vitriolic anti-Turkish diatribe, but this isn’t really the case. In spite of some linguistic excesses, such as the phrase “The Turkish Propaganda Machine”, the book in general sticks to the documentation of events and developments on the ground, and thus becomes a valuable resource for understanding the current stalemate, as well as for assessing the merits of various proposed solutions.

As for who sowed the seeds of the current problems, the book is clear: It was not Turkey, nor Turkish Cypriots, it was Great Britain. Seeking a way to maintain the colonial rule established in 1923, Britain feared a united Cypriot opposition to their rule, and gradually worked to strengthen the Muslim/Turkish identity of the Muslim Cypriots. That included construction of new mosques in villages without any, initiating the use of the term “Turkish Cypriots”, and later requesting Turkey to reclaim rule of the island, an idea initially received with disinterest by the Turkish government.

However, a committee on the subject was formed in July 1955, and in 1956, professor Nihat Erim was appointed special advisory on the Cyprus issue. In November and December 1956, he released two reports endorsing an active Turkish engagement in Cyprus, aiming first at a division of the island into Greek and Turkish parts (termed “Taksin”), and to work long-term for a full Turkish takeover. This policy was adopted by the Turkish government, and has been followed by various Turkish governments — civilian or military — since then.

The book details chronology of various Greek and Turkish groups formed in the late 1950’s, including EOKA (Greek), VOLCAN (Turkish) and TMT (Turkish). Their chronology is particular important, for it is useful in weeding out honest statements from deceitful ones. This includes Turkish statements about the “Bloodthirsty Makarios”, the work by Rauf Denktash to turn TMT into an underground Turkish organization, the killing of Turkish voices other than those of TMT, and the efforts to make Turkish Cypriots segregate themselves from the Greek Cypriots. The tacit approval of the British in this marks a low point of harmful colonial divide-and-rule strategies.

Descriptions of events after 1962 are somewhat more sketchy. The proposed constitutional changes in 1963 play a central role, and the efforts by the TMT to segregate the Greek and Turkish are recorded in a very varied degree of detail. The Turkish bombardment of Tylleria in August 1964 is mentioned, but the heavy fighting in the preceding months are not. Advance references to the 2004 Annan Plan and similar chronological leaps are annoying, in spite of their relevance. The 1974 invasion is likewise accounted for in an unsystematic way, jumping rapidly from overall descriptions to individual tales of mass rapes and executions by the Turkish soldiers.

The real strength of this book is the wealth of original sources — British, Cypriot, Turkish — drawn in and quoted here. Many common fallacies and outright lies are dismantled, and for this reason it is easy to forgive the somewhat uneven narrative of the book. Harder to forgive is the lack of illustrations. Some maps providing an overview of violent incidents and the 1974 invasion would be welcome, as would some tables with statistics.

This book provides essential background information for the situation in Cyprus. It has its strength in quoting vital original documents in their proper context, showing a clear route from British colonial machinations to direct Turkish involvement, and provides an indispensable understanding of many key events. On the other hand, it is jumpy, both chronologically and emotionally, clearly one-sided, and skips chunks of history needed for a full account of the developments.

Review opinion: 4/6

If you have interest in the Cyprus conflict, adding this book to your collection is recommended, in particular because it provides crucial information regarding the role played by the British.

For those interested, more details out of “Bloody Truth”, and some closing comments:

In 1878, Cyprus was ceded from Ottoman to British rule, initially as a long-term lease agreement. The Cypriots, having been ruled by the Ottomans since 1571, welcomed the change, rejoicing in a European power coming back to Cyprus, setting the hopes for eventually establishing a modern, independent Cypriot state, much as countries in the Balkans during the 19th century had cast off centuries of brutal Ottoman rule and restored their independence.

Independence and self-determination were not in the cards for Cyprus, however. Even after World War I, when the Wilsonian Principles of self-determination of the peoples led to dismantling of empires and the re-establishment of multiple nation-states, Cyprus was not one of the states to return to independence. Rather, it became a British crown colony in 1925, after Turkey in the Treaty of Lausanne had relinquished all interests in the island.

Maintaining colonial rule was growing increasingly difficult, however, and not least in a country that considered itself part of the Western civilization, the Greek in particular. Great Britain set out to do what it had done so successfully elsewhere, to divide and rule. Strengthening the Islamic identity of the Muslims in Cyprus was deemed essential to this, and to do so, Britain initiated construction of mosques in many villages that had never had one.

Opening the door for Turkey

Then [BT: Page 208], on June 8th 1949 came a note in the minority newspaper “Halkni Sesi”: It reported that the British Governor R. E. Turnbull requested the term “Muslims of Cyprus” to be replaced with the currently used “Turkish Cypriots”. This seemingly insignificant change of terms in time brought about a change in perception, that the Muslims in Cyprus were Turks, and thus that Turkish interference on the island represented a legitimate concern for Turkish citizens.

But that was hard work. As Turkish foreign minister Ali Kuprulu said in 1950:

“For Turkey, there does not exist any Cyprus issue”.

Only in 1954, when Archbishop Makarios with the aid of Greece got Cyprus on the agenda of the United Nations, did help from the British press become sufficient that a Turkish demand to gain control of Cyprus could be raised at the United Nations. This is related in chilling detail on pages 208 through 213, and since the long-term consequences of these machinations are well known, it stands as a sinister example of how to cause severe long-term damage in international relations.

Taking the opportunity

For Turkey was not late in spotting an opportunity to increase regional influence and gain an advance strategic stronghold south of Turkey proper. In 1956, Turkish Prime minister Menderes set out to investigate the potential of getting a foothold in Cyprus. Professor Nihat Erim endorsed the idea, which has remained official Turkish policy since. The aim was to first provoke an ethnic division (Taksin) of Cyprus, then in the long term aim to take over the island entirely.

Turkey didn’t miss the opportunity offered to them by the British, having no particular interest in upholding international law in the process.

Taking up arms

On pages 214 through 231, we get quite a bit of detail about the increasing use (and misuse) of weapons and violence, in particular the formation of the Turkish orgs VOLKAN and TMT. Simultaneously, the armed movement EOKA was formed to dislodge the British colonial rule and replace it with a free and democratic Cypriot state. The story of this struggle is related elsewhere, but it clearly strengthened the British resolve to invite Turkish involvement in Cyprus, for it is much easier to rule over a divided people than a unified one. Thus Britain made Turkey partner in all formal proceedings, and turned a blind eye to Turkey’s creating a paramilitary organization TMT, 10,000 members strong, discreetly armed from Turkey and led by retired Turkish military staff.

Violent acts also took place elsewhere. On September 6th 1955, a minor bomb went off at the house where Kemal Atatürk was born, and on that pretext, along with pressure from the Turkish group “Cyprus is Turkish”, the Greek quarter of Istanbul (previously Constantinople) was severely damaged and looted, leading eventually to further ethnic cleansing of the Greek minority there.

The underground army TMT were to play a pivotal role in the following years. The predecessor, VOLKAN, had been partly British directed, but under the excellent leadership of Rauf Denktash, things slipped out of British control to the radical Turkish-supported circle around TMT. With this group systematically killing off Turkish-Cypriot dissent from their radical agenda, including labor union leaders, journalists and others of the opinion that peaceful coexistence between all Cypriots was a preferable option. Thus, TMT and Rauf Denktash managed to establish themselves as the only major voice of the Muslim / Turkish Cypriots. Not exactly democratic, but effective.

Winding up

After the semi-independence of 1960, the book becomes more spotty and could well have covered the events much more systematically. It does, however, bring out a valuable series of mythbusting, including the so-called “Bathtub murders” in 1963, the bombing of the Bayraktar mosque in Nicosia, the burning of a mosque in 1974, and other incidents staged to escalate Greek-Turkish animosity in ways similar to bombing the birthplace of Kemal Atatürk, then blaming the Greeks.

The pattern of Turks staging a (minor) event, or exploiting an unrelated crime for propaganda purposes, has been revealed bit by bit many years after they had the desired effect on the ground. Here, for instance, is a report from Today’s Zaman touching on several key events staged by Turkish parts in the conflict.

It is an unfortunate fact that whipping up emotion and confusing the minds of decision-makers can lead to a lot of mistakes in the heat of the moment, leading to the creation of more problems than the existed before, and in particular to situations on the ground that are difficult and/or embarrassing to solve correctly. This has been the case in Cyprus for decades on end.

However, bringing to light the details of past manipulations and mistakes is helpful in the long run, and Bloody Truth, in spites of its flaws, does a good job at delivering facts and details that really should have been out decades ago. It might have been a better book if it had put down a full stop at, say, 1964, leaving coverage of the 1974 Turkish invasion, the 1983 TRNC declaration and the 2004 Annan Plan for future books. But it is plenty readable and useful as it is, and has as its particular strength the extensive use of primary sources.

The path forward

No article about the conflict in Cyprus without outlining some principles about how to proceed, even though it is not directly the subject of Bloody Truth. The developments since the 1950’s has been marked by a never-ending failure to uphold international law, though usually under the pretence of doing so. “Never let a good crisis go to waste” has been applied repeatedly, all to frequently to crises created by deliberate manipulations. The Annan Plan marks a low point in that development, for as Alfred de Zayas wrote about it:

One year after the vote [the 2004 referendum], upon a calmer rereading of the Annan plan, the non-committed observer may wonder whether anyone could have reasonably expected the Cypriot population in non-occupied Cyprus to vote in favour of a plan that entailed abandoning positions held by the Security Council and the General Assembly since July 1974, and which seriously undermined fundamental principles of international law contained in numerous universal and regional documents.

On the state of international law in the context of Cyprus and Turkish aggression:

Can such grave violations of international law be retroactively legalized ? International law experts hold the view that such violations cannot be legalized. Alas, the situation of violation of international law norms by States — in total impunity — is not rare. However, this does not mean that international law has ceased to exist or that these particular norms have ceased to be applicable.

Further:

This Annan Plan is all the more distressing, because it manifests the application of double-standards at the highest level of the United Nations. Ethnic cleansing was condemned at Nuremberg. It is condemned today at The Hague by the International Criminal Tribunal for the Former Yugoslavia. And yet Turkey is allowed to occupy militarily one third of the territory of another European country and to keep the fruits of the crime. Why this double-standard?

In order to uphold international law and the underlying principles of national sovereignty, a solution for Cyprus should be decided upon only by proper citizens of Cyprus — not Turkish soldiers or illegal settlers — and should adhere to principles laid down in international law, such as:

1.   Implementation of all relevant judgments and resolutions of international courts.
2.   Withdrawal of foreign military forces from Northern Cyprus;
3.   Withdrawal of illegal settlers in Northern Cyprus, in line with article 49 of the 4th Geneva Convention;
4.   Recognition of the right of return of all displaced Cypriots; and
5.   Restitution or compensation to displaced Cypriots for confiscated or destroyed properties.

This is no easy task, for much confidence has been placed in the United Nations, which has not lived up to it. But the underlying principles of international law are not that hard to understand, including not rewarding aggression or letting aggressors keep the fruits of their aggression, as well as the obvious principle of respecting private property. The latter has been made easier by recent court verdicts upholding the property rights of Cypriots who for over 30 years have been kept from using their rightful property by the Turkish occupation forces.
Cyprus has become a test case for honest upholding of international law. So far, it has resulted in many more failures than successes, which is eroding Cypriot confidence in international negotiations and deals to solve their problem. The reality on the ground is what matters to most. This includes the fact that passage to the occupied territory is now legal and easy, that the property rights of Cypriots is being upheld, and that even Turkish Cypriots are protesting the Turkish presence on their island. The hardest issue is the fate of the 200,000+ illegal Turkish settlers in the northern part of Cyprus. That, however, is a problem that the state of Turkey must resolve. For Cyprus belongs to the Cypriots, not to British, Turkey or illegally imported Turkish settlers.

A pdf file of “Bloody Truth” is available here.


Greece denies report it is abandoning the Euro

by Phantom Ace ( 4 Comments › )
Filed under Balkans, Economy, Headlines at May 6th, 2011 - 5:27 pm

The European Union is an unnatural union. The Latin/Mediterranean nations of Spain, Italy, Portugal and Greece have nothing in common in with Germany, France or Norway. The EU ties the hands of European actions in making economic policy. In reality it’s away from France and Germany to dominate other nations.

Rumors circulated that Greece was abandoning the Euro and bringing back the Drachma. They are now denying this report.

ATHENS, Greece  — Greece strongly denied a report by a German magazine website that it was considering leaving the euro currency — a report that sent the euro tumbling late Friday.

“The report on an imminent Greek exit from the eurozone, as well as being untrue, has been written with incomprehensible levity despite the fact that this has been repeatedly denied by the Greek government, and the governments of other EU member states,” the Finance Ministry said in an announcement.

“Such reports are a provocation, undermine efforts by Greece and the euro and serve speculative games,” it said.

I wish it were true. Spain, Italy, Portugal and Greece which were the core region of the Old Roman Empire don’t have much common with the rest of Europe. Culturally they have more in common with Latin America and the Philippines. They should pursue their own destiny and economic policy.

The Pascha Celebration in Greece

by 1389AD Comments Off on The Pascha Celebration in Greece
Filed under Christianity, Headlines, Orthodox Christianity at April 28th, 2011 - 11:16 pm

Athens News: An exuberant celebration

(Link provided by Sparta)

by Damian Mac Con Uladh
25 Apr 2011

Holy Friday celebration in Greece
Orthodox Christians carry the Good Friday epitaphios in the Aegean Sea next to a burning cross on an islet off the coast of the island of Tinos

INSTEAD OF concentrating on his military duties, Hugh Wybrew spent most of his two years’ national service in the Royal Air Force back in the 1950s learning Russian, a move that brought the London native into lasting contact with Orthodoxy.

“Half our teachers were Russian emigres and at Easter they wanted to go to church. So I went from Cambridge, where I was at the time, to London for the Easter service.”

This was Canon Wybrew’s first encounter with Eastern Christianity. His subsequent career and postings – a year’s scholarship at the Russian Orthodox Theological Institute in Paris (1958-59) and a two-year posting as Anglican chaplain to Romania, Bulgaria and Yugoslavia (1971-73) – resulted in his “becoming soaked in Orthodoxy”.
[…]
Wybrew, who was ordained into the Anglican Church in 1960, believes Western Christians have much to learn from how the Orthodox celebrate Easter.

Easter paramount

For one, Easter retains its place as the most important religious event and popular feast in Orthodox Christianity, whereas in the West it has been eclipsed by Christmas, a phenomenon that he dates back to the Middle Ages.

He also singles out the “sense of quite exuberant joyfulness” that the Orthodox express at the proclamation of the resurrection by the priest, amid great excitement, as the faithful press forward to light their candle, announcing to each other that Christ has risen.

“The Western Easter is much lower-key,” says Wybrew, now retired and living in Oxford. “There is silence between the three proclamations of the Resurrection by the priest. The candle is lit from the new fire and then it’s all very ordinary.”

Wybrew also admires the way the Orthodox, “who don’t separate the death and resurrection of Jesus, derive a great sense of victory from the cross on Good Friday”.

“The East has that view of the cross that comes out strongly in John’s Gospel,” explains Wybrew, “which says that the moment of Jesus’ death is the moment of his glory.”

He observed that this joyous anticipation is also reflected in the generous decoration of Orthodox churches with flowers on Good Friday, in a colourful and marked contrast to the more sombre mood prevailing in Western churches on the same day.

“The Western ceremony is less exuberant than in the East and this reflects very much the difference between the Latin-Roman mentality and the more Eastern mentality,” observes Wybrew, who added that in the parishes where he has ministered he has used Orthodox hymns “in an attempt to inject something of that sense of the victory of the cross on Good Friday”.

In Wybrew’s view, the Orthodox liturgical practice “is more wholehearted in its following” of the celebration of Holy Week, as it first developed in Jerusalem in the 4th century.

Thanks to the account written in 385 by one pilgrim, a Spanish nun called Egeria, much is known about how Jerusalem observed Great Week, as it was then called. The Jerusalem pattern was subsequently popularised throughout Christendom.

“To a greater or lesser extent, Christians elsewhere copied it,” says Wybrew. “They had to adapt it, of course, because only Jerusalem had the places connected with the suffering and death of Jesus.”

But he pointed out that many aspects now central to Orthodox devotional practice at Easter are, in fact, of more recent origin, citing the procession of the epitaphios – Christ’s funeral bier – on Good Friday as an example.

Read the rest.


Caturday: Cats of Mount Athos

by 1389AD ( 48 Comments › )
Filed under Caturday, Open thread, Orthodox Christianity at April 23rd, 2011 - 8:00 pm

Thumbnail: PAVEL13's Fotothing - Cats at Mount Athos (Agion Oros) Greece
Cats at Mount Athos (Agion Oros) Greece by PAVEL13 – click thumbnail to see original

A trip back — way back — to Mt. Athos and the 10th century

Written by a non-Orthodox pilgrim – a good article from an outsider’s perspective.

Tuesday, December 25, 2007
By Neil Averitt, Chicago Tribune

Welcome to the Monastic Republic of Holy Mt. Athos. Please set your calendar back a thousand years.

Clocks here run on Byzantine time, which starts at sunset. Dates are calculated according to the Julian calendar of the Roman Empire, which differs by 13 days from the modern Gregorian calendar you’re used to. Some settlements are supplied solely by mule teams, and the flag of Byzantium still flies.

Radio? Television? Newspapers? Paved roads? If they didn’t exist in the year 972, you probably won’t find them here.

And if you’re a woman, you’d better make other plans. Females have been strictly forbidden here for a thousand years. Not even female animals are permitted.

[The author is unaware that there is an exception for cats, “who seem to prove useful in controlling the rat population”.]

Mt. Athos is an Eastern Orthodox monastic republic and, astonishingly, a surviving administrative unit of the Byzantine Empire — a fully functioning mini-state with roads, settlements and a capital city, all operating under a charter granted by the Byzantine emperor at Constantinople in 972.

That world is preserved here in great detail and texture. Clothes, music, roads, public fountains, aqueducts, arched stone bridges, vegetable plots — all are from another age. Even the shiniest new chapel is built with traditional Byzantine-style brickwork, the product of a living culture.

Legally speaking, Mt. Athos is an autonomous region in northeast Greece, with most characteristics of an independent state. Visitors must show passports on the way in and undergo customs inspections on the way out.

Psychologically and geographically speaking, it’s a world apart. It’s perched on a hilly, heavily forested peninsula — 6 miles wide and 35 miles long — which terminates in the peak of Mt. Athos itself, a sharply pointed, bare rock, 6,700 feet high, that drops steeply into the Aegean. Scattered over this rugged landscape are 20 large monasteries, a dozen smaller communities, innumerable hermitages and 2,000 monks. The whole place is reachable only by boat.

Read the rest.

Where is Mount Athos?

Map of Greece with Mount Athos shown in red
Map of Greece with Mount Athos shown in red

Satellite map of Mount Athos - click for larger image
Satellite map of Mount Athos – click to view larger image

Click these tiny thumbnails to view some truly magnificent photostreams:

Tiny thumbnail - click to view morkmouse's Mount Athos photostream on Flickr

Tiny thumbnail - click to view DimitriS' Mount Athos photostream on Flickr

More:


Originally published on 1389 Blog.