Suchergebnisse

Cover -- Title -- Copyright -- Dedication -- Contents -- List of figures and tables -- List of contributors -- Acknowledgements -- Glossary -- List of judicial decisions cited -- Table of legislation -- 1 The Assyrian genocide across history: collective memory, legal theory, and power politics -- 2 The term Seyfo in historical perspective -- 3 The atrocities against the Assyrians in 1915: a legal perspective -- 4 The Ottoman genocide of the Assyrians in Persia -- 5 Abduction, rape, and genocide: Urmia's Assyrian girls and women -- 6 Genocide/ Seyfo - and how resistance became a way of life -- 7 Lady Surma: the pillar of the Assyrian nation, 1883-1975 -- 8 The Assyrian delegation at the Paris Peace Conference -- 9 The Assyrian "concept of unity" after Seyfo -- 10 Exile or extinction: the Assyrian genocide from 1915 to 2015 -- 11 Epilogue: tombstones and inverted crosses -- Index

1. Expansive empire and political tyranny -- 2. Theorizing ethnonationalist violence -- 3. The large country syndrome -- 4. Genocide and the security council -- 5. Ethnonationalist entrepreneurship within the UN framework -- 6. A new cosmopolitical order?

"Genocide, Ethnonationalism, and the United Nations examines a series of related crises in human civilization growing out of conflicts between powerful states or empires and indigenous or stateless peoples. This is the first book to attempt to explore the causes of genocide and other mass killing by a detailed exploration of UN archives covering the period spanning from 1945 through 2011. Hannibal Travis argues that large states and empires disproportionately committed or facilitated genocide and other mass killings between 1945 and 2011. His research incorporates data concerning factors linked to the scale of mass killing, and recent findings in human rights, political science, and legal theory. Turning to potential solutions, he argues that the concept of genocide imagines a future system of global governance under which the nation-state itself is made subject to law. The United Nations, however, has deflected the possibility of such a cosmopolitical law. It selectively condemns genocide and has established an institutional structure that denies most peoples subjected to genocide of a realistic possibility of global justice, lacks a robust international criminal tribunal or UN army, and even encourages "security" cooperation among states that have proven to be destructive of peoples in the past. Questions raised include: What have been the causes of mass killing during the period since the United Nations Charter entered into force in 1945? ; How does mass killing spread across international borders, and what is the role of resource wealth, the arms trade, and external interference in this process? ; Have the United Nations or the International Criminal Court faced up to the problem of genocide and other forms of mass killing, as is their mandate?"--Publisher's website.

This roundtable focuses on the marginalization of ethnicities or religious denominations within Middle East studies, and in the larger realm of history writing. Without a nation–state of their own to preserve their language and history, the Assyrian people and the Church of the East denomination of Christianity fell subject to repression in Turkey, only recently finding a voice. Marginalization in history books and educational curricula is one symptom of broken treaty commitments and lack of equal access to state institutions and funds. In our century, marginalization has given way to something perhaps even worse: vilification and expulsion even from countries outside of Turkey where the Assyrians reside, during a neo-Ottoman period in which parts of Iraq and Syria came to more closely resemble Turkey, a resemblance that included the presence of Turkish arms.

"Genocide in Kurdistan" most often refers to events that are recognized as having occurred in Iraq during the late 1980s and early 1990s. Scholars also connect it with events in Turkey's early years as a republic. This article describes how some scholars' expansive conception of Kurdistan encompasses regions that also witnessed genocides as large as or larger (in quantitative terms) than these two cases. Armenians, Assyrians, Yezidis, Mandaeans, Shi'i Arabs, and Greek Orthodox Christians witnessed extermination campaigns at various points in Ottoman, Persian, Iraqi, and Turkish history. What is remarkable about Upper Mesopotamia is that these genocides may have reduced native populations in absolute numbers, as compared with ancient or early medieval figures, and to a greater extent than after the genocides of the Kurds or other groups. Like the work of Raphael Lemkin, this article's analysis will not be limited to the period since the Genocide Convention entered into force. Instead, it presents evidence of continuities between the denationalization strategies, official pretexts, and regions mentioned in histories of the various genocides in Upper Mesopotamia.