By Fr. George Dorbarakis
The 19th of May has been established now for several years by the Parliament of the Greeks as a day dedicated to the genocide by the Turks of the Hellenism of Pontus. It was one of those decisions of the Parliament which reveal that often the policy of defeatism is overcome — “simply let us be on good terms with the Turks” — which has been observed not only not to help in the good neighboring relations of the countries, but usually to nourish the conquering intentions of those considered stronger. In the present case of the Pontians, the designation of this specific day as a day of remembrance of their genocide showed to Metropolitan Greece, even if only to a small degree, that there exists a most significant part of Hellenism, among the choicest and most genuine, which is Pontic Hellenism, a fact which we believe leads, from a national point of view, to two good things:
1. It strengthens our position before the other nations, since it reveals our disposition not to throw into the fire of diplomacy whatever is a Greek issue; in other words, we show that we are not frightened little people.
2. It becomes known to all the Greeks of Greece that Hellenism is not exhausted precisely within the boundaries of the Greek state, but extends everywhere Greeks exist. And Greeks of such a kind who have fully developed all the elements of Hellenism — language, religious faith, customs and traditions — are the Pontians.
All today, for example, after scientific researches that have taken place, know that the Pontic dialect is perhaps the purest Greek dialect that exists, which preserves intact to a great degree forms of the ancient Greek language. All today recognize how deeply rooted in the soul of the Pontic Greeks is the Orthodox Christian faith. It is not accidental indeed that regions of Greece which happened to have Pontians within their boundaries showed and continue to show great flourishing also from the ecclesiastical point of view. All also today have observed, especially after the exposure they have received chiefly through television, how much the customs and traditions of the Pontians express the Greek soul. The traditional lyra, their songs, the Pyrrhic dance constitute only a few examples.
With these given facts the contemporary modern Greek changes psychology and mentality. He begins to broaden nationally and to feel that Hellenism is not Hellenism-of-Greece: for one to consider Greek whatever is enclosed within the boundaries of the Greek state. Hellenism has worldwide dimensions, because it is a way of life, especially under the breath of the Christian faith, which exists and lives wherever a genuine Greek is found. The Greek communities throughout the whole world prove this, whether in the U.S.A. or in Australia or anywhere. Therefore the emphasizing of the 19th of May is considered self-evident for everyone who feels this universality of Hellenism and has not lost his elementary humanity: to suffer together not simply with every fellow man, but with his very own blood-related Greek brother.
But what happened then, so that we speak about genocide? The historian Vlasis Agtzidis writes concerning this matter:
“In 1914 begin (from the Young Turk headquarters) the great persecutions against the Greeks of Ionia and Eastern Thrace. In 1915 takes place the genocide of the Armenians with 1.5 million dead, while in 1916 begins the genocide of the Greeks in Pontus with 353,000 [dead] until 1923, out of a population of 700,000. In a document of the Austrian Minister of Foreign Affairs to Berlin the following are mentioned: ‘The policy of the Turks is, through a generalized persecution of the Greek element, to exterminate the Greeks as enemies of the State, just as previously the Armenians. The Turks apply a tactic of deportation of the populations, without distinction and without possibility of survival, from the coasts to the interior of the country, so that those deported are exposed to misery and death from hunger. The abandoned houses of the exiled are plundered by the Turkish punishment battalions or are burned and destroyed. And all the other measures, which in the persecutions of the Armenians were on the daily agenda, are now repeated against the Greeks.’”
These very few historical details are enough to show us the magnitude of the destruction, but also to move us to learn more extensively this specific history, turning to the various relevant studies that exist or also to the tributes that are made every year by the Pontic associations and by every institution that wishes to function with historical awareness and meaning. And it is perhaps time to reread our history, not of course in the manner of leveling and diplomatic blunting of criteria, but in the comprehensive and complete manner, in order to have that necessary knowledge which will give us the possibility to understand what it means for one to be Greek.
Beyond this however: we must change our attitude of life toward the Pontians on the one hand, who flee persecuted to our homeland, because it is their homeland too, and also toward the Pontians of Russia and everywhere on earth on the other hand, because they are, as we said, a part of our very own self. Our thought, our prayer, every kind of help from us must accompany them, so that their bitterness of so many years may be overcome, namely both that they are far from their fellow-countrymen Greeks, but chiefly that they are forgotten by them.
We think that at this point a letter of a teacher, Achilles Tsepidis, fits absolutely, which he sent to Greece many years ago indeed, on 30 March 1991, from Gelendzhik of Russia, but which we think never loses its timeliness. We reproduce it as it is:
Letter to Mother Greece
Three millennia ago, you, the greatest enlightener of the world, sent your sons to all the corners of the earth, in order to bring civilization and science to men, in order to teach men truth and letters, to know countries and peoples, world and love. We, your children, dare to believe that the command which you gave us, we fulfilled. This is confirmed by the histories of the countries which we visited. Your children remained the same, only we grew old during the course of so many years. We hope that you remember us too. If you knew how much we longed for motherly love, of which we are deprived for so many centuries. You perhaps received news that we prepared for the journey, "to come to you." Open your embrace, take your children, caress them, feed them, that they may feel your caresses, your love. Do not doubt that your children remained the same as three thousand years ago. We loved you with longing and we would not exchange you for anything. We realize that we must be near you in order to give you strength, in order to support you in difficult moments, to surround you with our love, to help you acquire your second youth. Only tell us, "I await you, my children." And we shall come.
Source: Translated by John Sanidopoulos.
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