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Armenia: Una Historia 11 Carlos Antaramián

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Armenia: Una Historia 11 Carlos Antaramián DIRECTOR FUNDADOR CONSEJO HONORARIO Charles Hale † Jean Meyer Yuri Afanasiev Universidad de Iowa Universidad de Humanidades, Matsuo Kazuyuki DIRECTOR Luis Barrón Moscú Universidad de Sofía, Tokio Carlos Altamirano Alan Knight JEFE DE REDACCIÓN Editor de la revista Prisma Universidad de Oxford David Miklos (Argentina) Seymour Lipset † Pierre Chaunu † Universidad George Mason CONSEJO EDITORIAL Institut de France Olivier Mongin Adolfo Castañón Jorge Domínguez Editor de Esprit, París Antonio Saborit Universidad de Harvard Daniel Roche Clara García Ayluardo Enrique Florescano Collège de France Luis Medina Conaculta Stuart Schwartz Rafael Rojas Josep Fontana Universidad de Yale Mauricio Tenorio Universidad de Barcelona Rafael Segovia DISEÑO Y FORMACIÓN Manuel Moreno El Colegio de México Natalia Rojas Nieto Fraginals † David Thelen Universidad de La Habana Universidad de Indiana CORRECCIÓN Luis González † John Womack Jr. Pilar Tapia El Colegio de Michoacán Universidad de Harvard .ISTOR es una publica ción trimestral de la División de Historia del Cen tro de In ves tiga ción y Do cenc ia Econó mi cas (CIDE). .El objetivo de ISTOR es ofrecer un acercamiento original a los aconteci mien­­tos y a los gran­­­ des de bates de la historia y la actua lidad internacio nal. .Las opiniones expresadas en esta re vista son responsabilidad de sus au to res. La reproduc­ ción de los tra bajos necesita previa autoriza ción. .Los manuscritos deben en viar se a la Di visión de Historia del CIDE. Su presen tación debe seguir los atri butos que pueden observarse en este número. .Todos los artículos son dictaminados. .Dirija su correspondencia electrónica a: [email protected] .Puede consultar ISTOR en internet: www.istor.cide.edu .Editor responsable: Jean Meyer. Centro de Inves tiga ción .ISSN: 1665­1715 y Docencia Eco nó mi­­­cas, .Impresión: IMDI A.C., Carretera México­ Suiza 23 Bis, Toluca 3655 (km 16.5), Colonia Portales, Lomas de Santa Fe, C.P. 03300, México, D.F. 01210, México, D.F. .Suscripciones: .Certificado de licitud Tel.: 57 27 98 00 de título: 11541 ext. 6091 y contenido: 8104. e­mail suscripciones: Portda: Flor no­me­olvides, símbolo para conme­ morar el centenario del Genocidio armenio. El .Reserva del título [email protected] centro negro representa los sufrimientos de 1915. otorgada por el Indautor: e­mail redacción: El lila representa la unión de las 10 comunidades armenias. Los pétalos morados son los 5 continen­ 04­2000­071211550100­102 [email protected] tes donde los sobrevivientes se refugiaron. El tra­ pezoide amarillo, además de eternidad, represen­ ta el monumento a los martires de Genocidio en la colina de Dzidzernakapert. ISTOR, año XV, número 62, otoño de 2015 ISTOR, palabra del griego antiguo y más exactamente del jónico. Nombre de agente, istor, “el que sabe”, el experto, el testigo, de donde proviene el verbo istoreo, “tratar de saber, informarse”, y la palabra istoria, búsqueda, averi gua ción, “historia”. Así, nos colocamos bajo la invocación del primer istor: Heródoto de Halicarnaso. 3 Jean Meyer. Armenia: Una historia 11 Carlos Antaramián. Los armenios. Genocidio y dispersión cultural DOSSIER 21 Claude Mutafian. Armenia, una agitada trayectoria histórica 33 Richard Antaramian. Reordenar a los otomanos: Reimaginar la capacidad histórica de acción en el Imperio Otomano tardío 45 Richard G. Hovannisian. El genocidio armenio, ¿radicalización bélica o proceso continuo premeditado? 65 Ugur˘ Ümit Üngör. Huérfanos, conversos y prostitutas: Consecuencias sociales de la guerra y la persecución en el Imperio Otomano, 1914­1923 93 Sebouh D. Aslanian. El mármol de la historia armenia: La historia armenia como la historia del mundo 107 Vartán Matiossián y Artsví Bakhchinyán. Armén Ohanián: Una mujer armenia de mundo 119 Hazel Antaramian Hofman. Repatriación y engaño: Armenia Soviética después de la Segunda Guerra TEXTOS RECOBRADOS 165 Los mandamientos del Comité Unión y Progreso VENTANA AL MUNDO 169 José Sarukhán. Porque nací, y nos quedamos, en México HISTORIA Y LITERATURA 173 Sévane Garibian. Ravished Armenia (1919) desde la mirada de Walter Benjamin. Reflexiones acerca de una película­prueba CONVERGENCIAS Y DIVERGENCIAS 189 Fatma Müge Göçek. El Estado turco y la negación de la violencia cometida contra los armenios RESEÑAS 203 Kumru Toktamis. Atatürk y la imaginación nazi Stefan Ihrig. Atatürk in the Nazi Imagination, Belknap, Harvard University Press, 2014 210 Andrés Vartabedian. Sublime retribución Eric Bogosian. Operation Nemesis. The Assassination Plot that Avenged the Armenian Genocide, Nueva York, Little, Brown and Company, 2015 217 CAJÓN DE SASTRE 221 COLABORADORES INTRODUCCIÓN Armenia: Una historia Jean Meyer é, como historiador, algo de la historia de Armenia desde la creación, en Sel siglo IX antes de Cristo, del reino de Urartú, junto al lago Van, desde las vueltas del río Éufrates hasta los lagos de Seván y Urmiá. Antes de abril de 2015 no había viajado a Armenia, lo cual no era un obstáculo para el co­ nocimiento histórico. Cuando alguien criticó a Pierre Chaunu, diciendo que ¿cómo podía escribir sobre América Latina si nunca había cruzado el Atlántico?, el gran historiador contestó que nunca había vivido en los siglos XVI y XVII y sin embargo… Tuve la suerte de ir a Armenia en el pasado mes de abril, para participar en el Foro Global Contra el Crimen de Genocidio y asistir a la gran liturgia del día 23 de abril, la víspera de la conmemoración del centenario del geno­ cidio, con la presencia de los presidentes de Francia y Rusia. Luego pude rápidamente recorrer parte de la república caucásica, después de pasearme por su hermosa capital, Ereván. En Ereván el historiador quedó fascinado por el Museo de los Manus­ critos, el Matenadarán, edificio austero que domina el centro de la ciudad como una fortaleza. Privados de la mayor parte de su territorio histórico, los armenios tienen pocos “lugares de memoria”. Por eso el Matenadarán, na­ cido de la biblioteca del catholicos o catolicós (patriarca de la Iglesia grego­ riana armenia) transferida de Etchmiadzín a Ereván en 1939, por el poder soviético, ha tomado tanta importancia. En esos años la consigna era acabar con el “fanatismo”, en 1938 el catholicós Khoren I había sido asesinado y muchas iglesias y conventos destruidos. El museo conserva una cantidad considerable de documentos antiguos, un verdadero tesoro histórico, cons­ tantemente enriquecido por los donativos de los armenios de la diáspora. 3 JEAN MEYER Con estos manuscritos uno entra de lleno en la historia y la leyenda. En el siglo V, cien años después de la evangelización del país, Mesrob Mashtóts inventa la escritura armenia, invención de doble filo, porque si bien ayudó a preservar la identidad de un pueblo minoritario y dispersado a lo largo de la historia, atrapado entre imperios rivales y expansionistas (el Imperio Romano de Oriente, el Persa, el Otomano y el Ruso), al mismo tiempo encerró a la nación en su diferencia. La historia nacional, la de sus iconos, manuscritos, reyes, santos y patriarcas se desarrolla en el Matenadarán en forma piadosa de catecismo, subrayando la voluntad milenaria de unidad e independencia. El viernes 24 de abril de 2015, subimos todos al Memorial para la cere­ monia del Centenario, antes de pasar al Museo del Genocidio. El museo narra las matanzas del siglo XIX, bajo el reinado del sultán Abdul Hamid II, y el genocidio que empezó en 1915: escritos, testimonios fotográficos de los “justos” europeos y americanos que desde el primer día intentaron denun­ ciar el crimen y ayudaron a los armenios. En su sobriedad, la exposición manifiesta que el genocidio sigue siendo la base actual de la nación, en Armenia y en el resto del mundo. La memoria une a los armenios para bien y para mal, y lo seguirá haciendo mientras el gobierno turco no reconozca el geno cidio. “Esa palabra que empieza por G” bloquea las relaciones con el gran vecino turco, al grado de que son soldados rusos los que guardan la frontera entre los dos países. El contencioso irresoluto le dicta a Ereván su política exterior: simpatiza con Europa, necesita la protección de Rusia y la tiene; el presidente Putin dijo, el 24 de abril en el Memorial: “simpatiza­ mos sinceramente con el pueblo armenio que sufrió una de las más horribles tragedias de la historia de la humanidad”. El Irán shiita es el otro amigo. Esa cuestión pesa también en la vida política del país, puesto que la al­ ternancia de los gobiernos se define en función de la política turca. La ceremonia religiosa del 23 de abril, beatificación de los mártires víc­ timas del genocidio, tuvo lugar en Etchmiadzín, el Vaticano de la Iglesia gregoriana (apostólica) armenia, la antigua capital del reino; el monasterio está lleno de sacerdotes ensotanados y barbudos, de monjes y seminaristas. La residencia del catholicós ha sido reconstruida en su arquitectura inicial del siglo XVIII, y su color amarillo llama la atención, porque todas las iglesias y monasterios que pudimos ver en los días siguientes tienen el color negro 4 Armenia: una historia del basalto. A primera vista, la Iglesia es muy popular y la práctica religiosa generalizada. ¡Que diferencia con Polonia! Los polacos llenaban los tem­ plos católicos en los tiempos soviéticos porque la Iglesia era la base de la identidad nacional; tan pronto como desapareció el régimen comunista, disminuyó considerablemente la práctica. Otro día, mi compañero sueco, Göran Gunner, gran conocedor de Armenia y especialista en la historia del genocidio, me llevó al lago Seván, rodeado de serranías cubiertas de nieve, cuya blancura contrastaba con la tierra negra y los bloques de basalto del mismo color. El lago fue víctima de los delirios estalinistas, en los años treinta, cuando rebajaron su nivel en unos veinte metros para un megaproyecto hidráulico. Contrastan las pe­ queñas y hermosas iglesias antiguas con los pueblos a lo largo del camino desde Ereván y alrededor del lago; coexisten casitas precarias con techo de lámina, alguna que otra casa antigua de cantera y numerosas construccio­ nes modernas sin terminar, así como algunos “palacios” de oligarcas rusos (nos explica el chofer) o de ricos armenios de la diáspora.
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