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The Cultural Sustainability: Merzifon Anatolia College, Turkey Gizem Özerol1 , Aysu Akalın Abstract

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The Cultural Sustainability: Merzifon Anatolia College, Turkey Gizem Özerol1 , Aysu Akalın Abstract ARTICLE ISSN 2651 - 5210 MODULAR 2019;2(2):21-45 The Cultural Sustainability: Merzifon Anatolia College, Turkey Gizem Özerol1, Aysu Akalın2 Received: 19 November 2019 - Accepted: 17 December 2019 Abstract The article proposes an analysis of the role of American Board of Commissioners for Foreign Missions (ABCFM) during the late Ottoman and the early nationalist (Republican) Turkey and focusses especially on the ABCFM organization and the role of Protestant missionaries, which they succeeded in establishing autonomous schools, hospitals, clinics, orphanages, lodgings and ateliers not only in the capitals, but also in provinces. The American Board began evangelism among Armenians, and the education and the social services became part of the Protestant movement in the Near East. Following efforts to Christianize the nations through evangelism, in the mid of 19th century, Merzifon (Marsovan) province was chosen due to its location in the middle of Anatolia and Merzifon Anatolia College was designed as an important ‘station’ in order to support the American missionary movements. Then, between the years 1886 and 1938, ABCFM built strong connections with Anatolia College in Merzifon to gain a very important strategic position. In the context of the First World War, the function of the Anatolia College buildings has changed for different aims; the military used these buildings as the Artillery Regiment. After the war the ABCFM’s network broke down but its strong contribution to present education in Turkey is inevitable. The site as a heritage is still an active part of the city’s cultural life with some existing buildings of ABCFM supporting culture and education. For instance Merzifon Anatolia College Hospital is used by Merzifon High School for Science, Merzifon Anatolia College Library and Museum Building are used by Amasya University as Vocational School Administration Building. The other College buildings have been used by the Ministry of National Defense for many years. The North College, for instance, served as Non- commissioned Officer School during the First World War. In this study, cultural sustainability of the Merzifon Anatolia College buildings each constructed with different aims and various stories has been investigated. As a method, the historical background of the site and the buildings has been revealed through archive documents and interviews have been held with historians. A detailed field search has been carried out to document the current status and usages of the buildings. Protecting aura with the function of the building thus its authenticity is an opinion that is supported by many theorists but when the function is no longer valid, sustainability of aura is in danger. In this sense, the present usage of the Anatolia College buildings for educational purposes might be the indication that the aura of the past is still culturally sustained. Keywords: Collective Memory, Cultural Sustainability, American Missionary Movement, Merzifon, Anatolia College. 1 Gazi University, Department of Architecture, [email protected] 2 Gazi University, Department of Architecture, [email protected] 21 ARTICLE 1. Introduction The American Board and other Protestant organizations in the United States agreed in establishing of some form of Christianity in every region of the world. Since Jerusalem was off limits to permanent residents and Smyrna unsafe because of the Greek war for independence, Beirut became the center for the American mission (Grabill, 1971). As Hans-Lukas Kieser mentions (Kieser, 2002) the missionaries, notably those belonging to the American Board of Commissioners for Foreign Missions (ABCFM) seem for the first time to have become seriously concerned with the functioning of society as a whole, including the Sunni Muslim majority. The first educational activities of the Americans within the borders of the Ottoman Empire targeted to the Armenian community called as the “Anglo Saxons of the East” by Cyrus Hamlin (Bayram, 2006). The goals became oriented toward non-Muslim and non-Jewish minorities and missionaries turned to extending American culture to the interior. At first the missionaries were mainly occupied in the study of the languages of the country, making the acquaintance of the people and establishing schools as opportunity offered and teachers could be secured (Asiatic Turkey, 1910). The missionaries of the American Board did not hesitate to spend money to convert the Armenian people into the Protestant sect. They carried out their work in a programmatic way. However, the Gregorian and Catholic Armenian Churches opposed this and tried to keep their communities away from Protestants’ propaganda. Dr. George Edward White (White, 1861) interpreted the act as a conflict with the Armenian hierarchy but found the establishment of the Protestant Churches logical. Permanent efforts made by Protestants when a chaplain of the British East India Company, Henry Martyn, appeared in the Near East in 1810. He soon died, and Protestants in England and America made him a symbol for missionary opportunity. In 1820, the initial two American missionaries, Levi Parsons and Pliny Fisk, landed at Smyrna (İzmir) representing the American Board of Commissioners for Foreign Missions (ABCFM, 1910) (Grabill, 1971). At that time the population of Turkish Empire was nearly twenty-four millions and of these about sixteen millions was Mohammedan in their religion (mostly in the northern part of the Empire); a large proportion of the remaining millions were Christian in various forms. The Christian population is made up largely of Armenians and of Greeks (ABCFM, 1910). A large blow for missionaries came as Russo-Turkish warfare forced evacuation from Beirut to Malta, where they stayed from 1828 to 1830. Eli Smith and Harrison Gary Otis Dwight were send to made survey in Anatolia and Persia in 1830 [9]. The creation of separate Protestant millet 3 in 1847 was an inevitable development, but not a long- 3 In the first decades very often we see leaders of the millets and, less frequently, the state of the Tanzimat opposing the missionaries. This changed considerably after Sultan Abdulhamid’s ascent to the throne in 1876 (Kieser, 2002). 22 ARTICLE term project devised by the ABCFM (Kieser, 2002).4 In the first period between 1831 to 1846 five stations were formed: Constantinople (İstanbul), 18315; Smyrna (İzmir) 1833; Brousa (Bursa), 1834; Trebizond (Trabzon), 1836 and Erzuroom (Erzurum), 1839 (ABCFM, 1910). Concentration for several years was on language study, Bible translation, the printing of scriptural and other religious materials (Grabill, 1971). A second period in the history of the missionary work covering twenty years, from 1846 to 1866 was a period of growth and organization. The stations occupied by missionaries increased number from five to twenty-four. Some of these are; Aintab (Gaziantep), 1849; Tocat (Tokat), 1854; Marash (Maraş), Sivas and Harpoot (Harput), 1855; Oorfa (Urfa), 1856; Diarbekir (Diyarbakır) and Merzifon (Merzifon), 1857; Mardin and Bitlis 1858, and Adana 1863 (ABCFM, 1910) (Fig. 1). 6 All the stations held annually a meeting of delegates from each station, for the consideration of all plans and estimates for the coming year. But at length the expense of time and money involved in attendance upon these annual meetings became so difficult for delegates coming from remote places. The missionaries were divided into three zones that is in 1856 Mission to Central Turkey was constituted, in 1860 Mission to Eastern Turkey and finally Mission to Western Turkey (includes Merzifon) (ABCFM, 1910). During the prosecution of the spiritual life in the Turkish Empire wise attention has been given all along to the education of the young. Early in the history of the station at Constantinople, a seminary was established there for the education of young men preparing for the ministry, such as gave promise for that work (ABCFM, 1910). The general publication work of the three missions was done principally at Constantinople on account of facilities found there, and is about equally divided between publication of Christian literature and textbooks for schools (ABCFM, 1910). Each of these missions has its centers of work and each center or stations its outstations. As Grabill mentions (Grabill, 1971) during the period from 1878 to 1903, seven colleges were opened by ABCFM: Euphrates College at Harput and American College at Van in eastern Anatolia; Central Turkey College with campuses for men and women 4 The constitution of this new community was important as a modern model of redefining collective social relations. Unlike the Catholic millet (created 1831) and the traditional millets, all headed by patriarchs, it separated millet membership and church affiliation. The representative of the millet was not an ecclesiastic. He was elected by an assembly of deputies representing the local Protestant communities (Kieser, 2002). 5 The first missionary to Constantinople, William Goodell, illustrated Protestant purposefulness (Grabill, 1971). 6 By 1904 the American Board had developed in Turkey a field larger than anywhere else in the world, having divided this field into four administrative areas: European, Western, Central, and Eastern Turkey (Fig. 1). These areas included over twenty stations, one hundred fifty personnel (clergymen, physicians, wives, and unmarried women), a thousand national workers, and fifteen thousand members in one hundred thirty evangelical Armenian churches. As Grabill (Grabill, 1971) about 75 per cent
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