na·tion·al·ism (n)

1: loyalty and devotion to a nation; especially : a sense of national consciousness exalting one nation above all others and placing primary emphasis on promotion of its culture and interests as opposed to those of other nations or supranational groups

The nationalist movement of the nineteenth and twentieth Century has had an enormous and profound influence on Modern history. Historians have often used the term “nationalism” to refer to this societal transition and to the emergence and ascendance of the nationalist ideology.

In most cases, the Nationalist efforts have been plagued by both chauvinism and imperialism in which nationalist efforts have eventually propagated fascist and statist movements in the early part of twentieth century. Some contemporary nationalists reject the racist chauvinism of these groups, and remain confident that national identity supersedes biological attachment to an ethnic group.

Therein is the question; or perhaps in our case, the Assyrian Question. For the readers who are still unfamiliar with this political movement accompanied with its own unique ideology, the Assyrian Question supports the creation of an Assyrian homeland for the Assyrian people in Bet-Nahrain (Mesopotamina) or in what is today referred to as the Nineveh plains of Northern Iraq. The Assyrian Question is simply the issue of Assyrian independence which has been brought up many times throughout the annals of history, especially from the end of World War I to the present-day Iraq War.

The Assyrians, as they still are today, were marginalized in all peace talks and treaties during World War I and World War II. For example, the Treaty of Sèvres of 1920 (one treaty in which Assyrians were not permitted participate in deliberations because the Assyrians were not seen as equals as the other participants) never went as far as securing the Assyrian people as the promises made to the indigenous peoples of that land. A year earlier, at the Paris Peace Conference of 1919 three Assyrian delegations were scheduled to participate in the Peace Conference arguing for Assyrian demands from global community. However, Great Britain and the United States delegates denied the Assyrian petition, rationalizing that U.S. President Woodrow Wilson had “strong reservations” with any plan that intended to divide Turkey. Thus, the Assyrian delegations returned from the conference empty handed.

Now, has our national movement been beneficial to our nation? That is, have those we elected throughout the world served our community in its best interest? Though it would be difficult to simply say “yes” or “no,” it would be much easier to agree that we need to do a better job.

What is a better job? A better job, in this writer’s opinion, would be broken down into two points that all Assyrian political and social entities need to embrace and promote in and amongst them. Though they are brief, they can easily be expounded upon and understood by all members of our community.

Firstly, Assyrian political and social entities need to embrace pluralism with one another in order for the Assyrian people to present a stronger slate in upcoming and future Iraqi elections. Once Assyrian political entities can put stringent political stances and talking points to the side, and unite to seek an answer to the Assyrian Question – a strive for the Assyrian homeland – then we are open to debate politics once we are in the parliament. Currently, no major or reputable political or social entity is seeking singularity with others in their same arena; rather, intimidation and coercion is the current method in place which has driven out the intellectuals of our political community. This is arguably of grave importance to the Assyrian nation. The need to unite our political groups to provide a stronger slate in the Iraqi elections is pertinent to the survival of our people in the homeland.

Secondly, those that seek to work for the betterment of their nation must understand and comprehend the necessity to avoid direct involvement in the affairs of the churches. Regardless of religious affiliation, we all share a common bloodline, even the members of the church, that is much for feasible in uniting our people in these dire times. That is not to say that the political entities should not seek the blessing of respective religious leaders in the community, but there must be a line drawn as to what the responsibilities of the politicians and the responsibilities of the prelates are. As the Assyrian General Agha Petros once stated, “One fights with the Sword, and one fights with the Cross.” Once we realize the necessity to live up to those powerful words, Assyrians in the homeland and in Diaspora will realize the pertinence of working together as a people for their nation and its welfare.

Thus, our people need to fully comprehend the importance of unification in the political arena and the need to let religious leaders care for their own domain in its best interest. Perhaps when these small, but fundamental ideas are implemented into our political system, our leaders and our youth will awaken to lead this nation in a proactive and fair manner.

The following is a section from the Assyrian Manifesto by Ivan Kakovitch in which Mr. Kakovitch described the necessity for an Assyrian government.

IX. WHY DO WE NEED A GOVERNMENT?

“The problem of homelessness of an entire people must be solved” said recently a most prominent leader of the Arab World, in an international conference, Of Course, referring to the plight of Palestinian nation.

Thus, interpreting the above statement in view of its momentum, one deduces that when an entire nation loses its home, it thus becomes an international problem.

Hence our task:

1. Let us not try to prove our nationhood, since we are one, but let us conduct ourselves like one.

2. We lost our homeland due to our inability of international conduct on one hand, and due to international intrigue and manipulations on the other.

Hence, we have to fill up the holes or our weakness, so that not to allow any more manipulations and generosities at our expense.

3. We are to deal with the governments of the world, then we ought to have one, since no agreement is worthwhile, unless It is signed at an international level, even if arbitrary.

Let us cooperate at least once in the period of 2,500 years on one issue. We are asking for this mandate for the period of 6 years, during which we won't obtain independence, because we do not seek it; during which we will probably not attain Autonomy, which we are seeking; and during which, finally, we probably will have the Assyrian file reopened and the case of our plight heard on the floor of the United Nations General Assembly.

Yes, we do not have to show the world we are Assyrians, since we know it

Joseph N. Hermiz is an Assyrian-American writer and Assyrian political activist studying History and English at Arizona State University.

For any personal inquiries you can reach him at: joseph.hermiz@asu.edu.