Alkan Chaglar
If you can imagine the significance Hala Sultan Tekke holds for generations of Muslim Turkish Cypriots, then you might be able to understand the importance Sourp Magar Monastery has for Cyprus’ 1000 year-old Armenian community. The monastery holds historical, religious and sentimental value to Armenian Cypriots, yet like many Christian places of worship in Northern Cyprus, it has faced desecration and looting since the forced partition of 1974. With every issue now postponed until a political solution, authorities in Northern Cyprus who claim to pursue a policy of “peace, solution and reunification” have failed to address the matter of cultural destruction, and in many cases are hindering any essential restoration work to stop the continued decay of Christian places of worship.
Originally founded by a Coptic Christian recluse Saint Magar in 1642, Sourp Magar through the close relations between Nestorian Christians, together with the increased influx of Armenian refugees from Anatolia in the latter period of the Ottoman Empire, soon became an important religious centre for Armenians in Cyprus. Perched on the Kyrenia Mountains, the monastery has played an important role in the lives of Armenians who have used it for baptism, weddings, healing the sick, for their daily prayers and for funeral ceremonies. More than just a place for worship, Sourp Magar or Makaravank as it is affectionately known in Armenian was part of everyday life for Cyprus’ 6,000 strong Armenian community.
Sadly, with the partition of the island in 1974 and consequent efforts to turn the North into an ethnically homogenous Turkish state, the monastery was absorbed into a closed-off military zone, and has remained off limits to Cypriot Armenians since. To add to its demise, deliberate acts of vandalism and desecration, along with the looting of religious icons has left the monastery in severe decay. Religious groups in the Republic recently brought to attention the fact that a large number of religious icons from the monastery and countless other Christian places of worship have ended up on the international market.
Almost adding insult to injury, developers working on the land adjacent to the monastery have carelessly destroyed a large number of its holy inscriptions, and even more shocking a report in the daily Kibris Gazette in 1998 revealed plans that were underway to turn Sourp Magar into a casino. The plans were only halted when the Vatican personally intervened, but what is perturbing is how any official could even entertain the scheme of turning a religiously sacred and heritage site into a place of gambling!
More recently, Armenian Cypriots accompanied by their community leader Vartkes Mahdessian and Archbishop Varoujan Hergelian was permitted to visit Sourp Magar for the first time in 33 years last week. It was an emotional time for many of the 200 pilgrims who held sentimental childhood memories of family baptisms, weddings and funerals. Ever conscious of the dangers of assimilation, the Armenian community, which has never been party to Cyprus’ Greco-Turkish conflict, are pinning all their hopes on a solution that will arrive in time to save their monastery from total destruction – it may already be too late.
Adding to the tragedy is the fact that, Sourp Magar is no isolated incident; numerous Greek Orthodox and Maronite churches too have been looted and desecrated. Newspaper reports from Northern Cyprus describe how the Church of Ayia Anastasia in Lapta / Lapithos has been stripped of all its icons and converted into a hotel and bar, while the Church of Panagia Tochniou near Mandres / Hamitkoy has been desecrated (Avrupa 25/4/1998). During my last visit to the island I was personally shocked to discover that the church of Kalecik / Gastria village near Bogaz now houses farm animals. I wonder how we would react if a mosque was treated in a similar way.
Careless and senseless acts by a few it may appear to some, but the destruction, looting and vandalism of Sourp Magar and countless other religious buildings could have been avoided if greater priority and care was given by the authorities in Northern Cyprus. Failing to grasp the huge political and symbolic gesture of peace the protection of these historic and sacred properties would have, our past leadership even with their legal expertise failed to take note of the fact that under the Hague convention, it clearly stipulates that in cases of armed conflict, the conflicting parties must “prohibit if necessary, and put a stop to any form of theft, pillage or any acts of vandalism directed against cultural property.” What message are we as a community conveying to the rest of the world if we cannot prevent by law and in practice the destruction of cultural property by mindless vandals and avaricious looters?
Some legal experts in the TRNC point out that “local remedies” should permit the use of Greek Cypriot, Maronite and Armenian property for economic purposes, arguing that Turkish Cypriots should have the right to a livelihood and “life must go on”, but I am compelled to ask, is the conversion of religious buildings into businesses for tourists the way to achieve this?
However, in a bid to save some churches, lawmakers in Northern Cyprus have attempted to convert many into museums; in the case of St Barnabas Church in Famagusta this has helped preserve the building in almost perfect condition. While this can benefit many churches, there is an underlying fundamental flaw in thinking when one begins to consider Christian places of worship as museums of antiquity. Let us not forget, these buildings are not representing an extinct civilisation in the same way that Salamis or Kourium ruins might, indeed these Churches and Sourp Magar itself still belong to the communities who were forced to leave them behind only 30 years ago.
For those who left these ‘museums’ behind, they are not so ancient; in fact there are many people today who still hold in their memory the regular family Sunday prayers, baptisms, weddings, and funerals that took place there and that are part of their own personal history. Considering the personal value to the existence and identity of their respective owners, it becomes sadly apparent that their destruction amounts to the erasing of the mark and memory of a community who once lived around these churches.
Trying hard to ignore our past coexistence, those who seek the recognition of a state built on a graveyard of looted churches should realise that such acts cannot be simply brushed under our carpets; by doing so we are only staining the reputation of our community abroad. If we are to seek a long lasting peace as our leadership emphasizes to all, then we need to demonstrate tolerance to other faiths including their property before a solution is reached – a change in our attitudes and actions may still save Sourp Magar. After all respect for diversity of culture and religion or belief is essential to laying the foundations of peace for a new Cyprus.
Originally founded by a Coptic Christian recluse Saint Magar in 1642, Sourp Magar through the close relations between Nestorian Christians, together with the increased influx of Armenian refugees from Anatolia in the latter period of the Ottoman Empire, soon became an important religious centre for Armenians in Cyprus. Perched on the Kyrenia Mountains, the monastery has played an important role in the lives of Armenians who have used it for baptism, weddings, healing the sick, for their daily prayers and for funeral ceremonies. More than just a place for worship, Sourp Magar or Makaravank as it is affectionately known in Armenian was part of everyday life for Cyprus’ 6,000 strong Armenian community.
Sadly, with the partition of the island in 1974 and consequent efforts to turn the North into an ethnically homogenous Turkish state, the monastery was absorbed into a closed-off military zone, and has remained off limits to Cypriot Armenians since. To add to its demise, deliberate acts of vandalism and desecration, along with the looting of religious icons has left the monastery in severe decay. Religious groups in the Republic recently brought to attention the fact that a large number of religious icons from the monastery and countless other Christian places of worship have ended up on the international market.
Almost adding insult to injury, developers working on the land adjacent to the monastery have carelessly destroyed a large number of its holy inscriptions, and even more shocking a report in the daily Kibris Gazette in 1998 revealed plans that were underway to turn Sourp Magar into a casino. The plans were only halted when the Vatican personally intervened, but what is perturbing is how any official could even entertain the scheme of turning a religiously sacred and heritage site into a place of gambling!
More recently, Armenian Cypriots accompanied by their community leader Vartkes Mahdessian and Archbishop Varoujan Hergelian was permitted to visit Sourp Magar for the first time in 33 years last week. It was an emotional time for many of the 200 pilgrims who held sentimental childhood memories of family baptisms, weddings and funerals. Ever conscious of the dangers of assimilation, the Armenian community, which has never been party to Cyprus’ Greco-Turkish conflict, are pinning all their hopes on a solution that will arrive in time to save their monastery from total destruction – it may already be too late.
Adding to the tragedy is the fact that, Sourp Magar is no isolated incident; numerous Greek Orthodox and Maronite churches too have been looted and desecrated. Newspaper reports from Northern Cyprus describe how the Church of Ayia Anastasia in Lapta / Lapithos has been stripped of all its icons and converted into a hotel and bar, while the Church of Panagia Tochniou near Mandres / Hamitkoy has been desecrated (Avrupa 25/4/1998). During my last visit to the island I was personally shocked to discover that the church of Kalecik / Gastria village near Bogaz now houses farm animals. I wonder how we would react if a mosque was treated in a similar way.
Careless and senseless acts by a few it may appear to some, but the destruction, looting and vandalism of Sourp Magar and countless other religious buildings could have been avoided if greater priority and care was given by the authorities in Northern Cyprus. Failing to grasp the huge political and symbolic gesture of peace the protection of these historic and sacred properties would have, our past leadership even with their legal expertise failed to take note of the fact that under the Hague convention, it clearly stipulates that in cases of armed conflict, the conflicting parties must “prohibit if necessary, and put a stop to any form of theft, pillage or any acts of vandalism directed against cultural property.” What message are we as a community conveying to the rest of the world if we cannot prevent by law and in practice the destruction of cultural property by mindless vandals and avaricious looters?
Some legal experts in the TRNC point out that “local remedies” should permit the use of Greek Cypriot, Maronite and Armenian property for economic purposes, arguing that Turkish Cypriots should have the right to a livelihood and “life must go on”, but I am compelled to ask, is the conversion of religious buildings into businesses for tourists the way to achieve this?
However, in a bid to save some churches, lawmakers in Northern Cyprus have attempted to convert many into museums; in the case of St Barnabas Church in Famagusta this has helped preserve the building in almost perfect condition. While this can benefit many churches, there is an underlying fundamental flaw in thinking when one begins to consider Christian places of worship as museums of antiquity. Let us not forget, these buildings are not representing an extinct civilisation in the same way that Salamis or Kourium ruins might, indeed these Churches and Sourp Magar itself still belong to the communities who were forced to leave them behind only 30 years ago.
For those who left these ‘museums’ behind, they are not so ancient; in fact there are many people today who still hold in their memory the regular family Sunday prayers, baptisms, weddings, and funerals that took place there and that are part of their own personal history. Considering the personal value to the existence and identity of their respective owners, it becomes sadly apparent that their destruction amounts to the erasing of the mark and memory of a community who once lived around these churches.
Trying hard to ignore our past coexistence, those who seek the recognition of a state built on a graveyard of looted churches should realise that such acts cannot be simply brushed under our carpets; by doing so we are only staining the reputation of our community abroad. If we are to seek a long lasting peace as our leadership emphasizes to all, then we need to demonstrate tolerance to other faiths including their property before a solution is reached – a change in our attitudes and actions may still save Sourp Magar. After all respect for diversity of culture and religion or belief is essential to laying the foundations of peace for a new Cyprus.
1 comment:
Alkan,
After recently becoming aware of your work, I must commend you. As a London born Greek-Cypriot it is truly refreshing to see someone willing to speak of the atrocities both 'sides' committed, and how together we must move forward.
I have bookmarked this blog and I will continue to follow you.
Thank you
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