The Assyrian people claim descent from those who established the Mesopotamian Assyrian civilization and empire which was centered in Ashur, modern day Iraq, which at its height, covered the Levant and Egypt, as well as portions of Anatolia, Arabia and modern-day Iran and Armenia. The empire lasted from perhaps as early as the 25th century BC until its collapse around 7th century BC.[2][3]
The movement emerged in the late 19th century in a climate of increasing ethnic and religious persecution of the Assyrians in the Ottoman Empire, and is today commonly espoused by Assyrians in the Assyrian diaspora and Assyrian homeland.
The Assyrian relief of Ashur as a feather. This is one of the best-known symbols used by the people of ancient Mesopotamia in general, and Assyrians in particular.
Within the Syriac Christian population in the near east as a whole, Assyrianism is confined specifically by certain geographic, ethnic, linguistic and confessional boundaries.
Geographically and linguistically, an Assyrianist position is held by those who speak Eastern Aramaic dialects who live or descend from those who once lived in northern Iraq, northeastern Syria, southeastern Turkey and northwestern Iran.
Theologically, the position is a little more complex. Followers of the Assyrian Church of the East, Ancient Church of the East, Chaldean Catholic Church, Assyrian Pentecostal Church and Assyrian Evangelical Church usually adhere to an Assyrianist position, although sometimes the term Chaldo-Assyrian is used to avoid theological conflict between Assyrian followers of the original Church of the East and those who broke away between the late 17th and early 19th centuries and entered communion with the Roman Catholic Church, which named this new church the Chaldean Catholic Church in 1830. Chaldean Catholics should not be confused with ancient Chaldeans, a long extinct people with whom they share no links.
Eastern Aramaic-speaking populations who follow the Syriac Orthodox Church and Syriac Catholic Church who live or descend from those who lived in northern Iraq, northeastern Syria, southeastern Turkey, northwestern Iran and the southern Caucasus tend to regard themselves as Assyrian, whereas formerly Western Aramaic-speaking and now almost exclusively Arabic-speaking Levantine members of these churches from the rest of Syria, Lebanon and south-central Turkey often espouse an Aramean, Phoenician (more common among Maronite Christians) or even Greek heritage (see Arameanism and Phoenicianism).
This is in part due to the term Syriac being generally accepted by the majority of scholars to be a 9th-century BC derivation of Assyrian which for many centuries was used in specific and sole relation to the Assyrians and Assyria, and in part because the majority of the Christian population of these areas are not geographically from what was Assyria or Mesopotamia, and thus do not identify with an Assyrian heritage in the way that the pre-Arab, pre-Islamic Mesopotamian Assyrians from Iraq, Syria, Turkey, Iran and the Caucus naturally do.
According to Raif Toma, Assyrianism goes beyond mere Syriac patriotism, and ultimately aims at the unification of all "Mesopotamians", properly qualifying as "Pan-Mesopotamianism". This variant of Assyrianism is independent of Christian, ethno-religious identity and qualifies as a purely ethnic nationalism, in that it identifies the Assyrian people as the heirs of the Assyrian Empire, and as the indigenous population of Mesopotamia, as opposed to Arabism, which is identified as a chronologically later, non-indigenous, and foreign intrusive element. This is expressed for example in the Assyrian calendar introduced in the 1950s, which has as its era 4750 BC; then thought to be the approximate date of construction of the first (pre-historical, pre-Semitic) temple to Ashur.
Mordechai Nisan, the Israeli Orientalist, also supports the view that Assyrians should be named specifically as such in an ethnic and national sense, are the descendants of their ancient namesakes, and denied self-expression for political, ethnic and religious reasons.[7]
Dr. Arian Ishaya, a historian and anthropologist of UCLA, states that the confusion of names applied to the Assyrians, and a denial of Assyrian identity and continuity, is on one hand borne out of 19th- and early 20th-century imperialism and condescension on the part of the west, rather than by historical fact, and on the other hand by long-held Islamic, Arab, Kurdish, Turkish and Iranian policies, whose purpose is to divide the Assyrian people along false lines and deny their singular identity, with the aim of preventing the Assyrians having any chance of unity, self-expression and potential statehood.[8]
Naum Elias Yaqub Palakh (better known as Naum Faiq), a 19th-century advocate of Assyrian nationalism from the Syriac Orthodox Church community in Diyarbakır, encouraged Assyrians to unite regardless of tribal and theological differences.[9]
Ashur Yousif, an Assyrian Protestant from the same region of southeastern Turkey as Faiq, also espoused Assyrian unity during the early 20th century, stating that the Church of the East, Chaldean Catholic and Syriac Orthodox Assyrians were one people, divided purely upon religious lines.[10]
Freydun Atturaya (Freydon Bet-Abram Atoraya) also advocated Assyrian unity and was a staunch supporter of Assyrian identity and nationalism and the formation of an ancestral Assyrian homeland in the wake of the Assyrian genocide.[11]
The ideology of Assyrian independence is a political movement that supports the re-creation of Assyria as a nation state corresponding to part of the original Assyrian homeland, in the Nineveh Plains of northern Iraq and other areas in the Assyrian homeland. The issue of Assyrian independence has been brought up many times throughout the course of history from before World War I to the present-day Iraq War. The Assyrian-inhabited area of Iraq is located primarily but not exclusively in the Nineveh Governorate region in northern Iraq where the ancient Assyrian capital of Nineveh was located.[14] This area is known as the "Assyrian Triangle."[15] Assyrians are generally found all over northern Iraq, including in and around the cities of Mosul, Erbil, Kirkuk, Dohuk, Amedi and Rawandiz, and there are a fair number of exclusively Assyrian towns, villages, hamlets and agricultural communities in the north, together with others that have significant Assyrian populations. Other communities exist over the borders in southeastern Turkey (Mardin, Diyarbakır, Harran, Bohtan, Kültepe, Hakkari), northeastern Syria (Al-Hasakah, QamlishiKhabur delta) region and northwestern Iran (Urmia).
Shamash sun symbol, which was used in ancient Mesopotamia. This iconography later gave rise to the Assyrian flag which was adopted in 1968
Initially depicted as a goddess in Sumerian times, when it was called Lamma, it was later depicted from Assyrian times as hybrid of a human, bird, and either a bull or lion under the name Lamassu. It appears frequently in Mesopotamian art.[18]
Chaldea was a small country that existed between the late 10th or early 9th and mid-6th centuries BC, after which the country and its people were absorbed and assimilated into the indigenous population of Babylonia. Semitic-speaking, it was located in the marshy land of the far southeastern corner of Mesopotamia and briefly came to rule Babylon. The Hebrew Bible uses the term כשדים (Kaśdim) and this is translated as Chaldaeans in the Greek Old Testament, although there is some dispute as to whether Kasdim in fact means Chaldean or refers to the south Mesopotamian Kaldu.
Assyrians are an indigenous ethnic group native to Mesopotamia, a geographical region in West Asia. Modern Assyrians descend directly from Ancient Mesopotamians such as ancient Assyrians and Babylonians. Modern Assyrians may culturally self-identify as Syriacs, Chaldeans, or Arameans for religious, geographic, and tribal identification.
The Assyrian flag is the flag widely used to represent the Assyrian nation in the homeland and in the diaspora.
Naum Elias Yaqub Palakh, better known as Naum Faiq, was an Assyrian poet, journalist, and teacher, remembered as one of the founding fathers of modern Assyrian nationalism during the early 20th century. He was a teacher and writer throughout his life. As a Syriac Orthodox Christian, he emphasized the importance of unity among Syriac Christians and encouraged his community to depart from "tribal mentality".
The Assyrian diaspora refers to ethnic Assyrians living in communities outside their ancestral homeland. The Eastern Aramaic-speaking Assyrians claim descent from the ancient Assyrians and are one of the few ancient Semitic ethnicities in the Near East who resisted Arabization, Turkification, Persianization and Islamization during and after the Muslim conquest of Iraq, Iran, Syria and Turkey.
Freydun Bet-Abram, better known as Freydun Atturaya, was an Assyrian national leader, politician, doctor and poet. Atturaya was one of the founders of the first Assyrian political party, the Assyrian Socialist Party, and a prominent early advocate for Assyrian independence. He is remembered by Assyrians today as a romantic figure, considered by some to be a national hero and martyr.
Assyrians in Turkey or Turkish Assyrians are an indigenous Semitic-speaking ethnic group and minority of Turkey who are Eastern Aramaic–speaking Christians, with most being members of the Syriac Orthodox Church, Chaldean Catholic Church, Assyrian Pentecostal Church, Assyrian Evangelical Church, or Ancient Church of the East.
The Assyrian homeland, Assyria, refers to the homeland of the Assyrian people within which Assyrian civilisation developed, located in their indigenous Upper Mesopotamia. The territory that forms the Assyrian homeland is, similarly to the rest of Mesopotamia, currently divided between present-day Iraq, Turkey, Iran and Syria. In Iran, the Urmia Plain forms a thin margin of the ancestral Assyrian homeland in the north-west, and the only section of the Assyrian homeland beyond the Mesopotamian region. The majority of Assyrians in Iran currently reside in the capital city, Tehran.
Assyrians/Syriacs in Sweden are citizens and residents of Sweden who are of Assyrian/Syriac descent. There are approximately 150,000 Assyrians/Syriacs in Sweden.
The history of the Assyrians encompasses nearly five millennia, covering the history of the ancient Mesopotamian civilization of Assyria, including its territory, culture and people, as well as the later history of the Assyrian people after the fall of the Neo-Assyrian Empire in 609 BC. For purposes of historiography, ancient Assyrian history is often divided by modern researchers, based on political events and gradual changes in language, into the Early Assyrian, Old Assyrian, Middle Assyrian, Neo-Assyrian and post-imperial periods., Sassanid era Asoristan from 240 AD until 637 AD and the post Islamic Conquest period until the present day.
Asoristan was the name of the Sasanian province of Assyria and Babylonia from 226 to 637.
The Christians of Iraq are considered to be one of the oldest continuous Christian communities in the world.
Chaldean Catholics, also known as Chaldeans, Chaldo-Assyrians or Assyro-Chaldeans, are ethnic Assyrian adherents of the Chaldean Catholic Church, which originates from the historic Church of the East.
Terms for Syriac Christians are endonymic (native) and exonymic (foreign) terms, that are used as designations for Syriac Christians, as adherents of Syriac Christianity. In its widest scope, Syriac Christianity encompass all Christian denominations that follow East Syriac Rite or West Syriac Rite, and thus use Classical Syriac as their main liturgical language. Traditional divisions among Syriac Christians along denominational lines are reflected in the use of various theological and ecclesiological designations, both historical and modern. Specific terms such as: Jacobites, Saint Thomas Syrian Christians, Maronites, Melkites, Nasranis, and Nestorians have been used in reference to distinctive groups and branches of Eastern Christianity, including those of Syriac liturgical and linguistic traditions. Some of those terms are polysemic, and their uses have been a subject of terminological disputes between different communities, and also among scholars.
The Eastern Aramaic languages have historically developed from the varieties of Aramaic that originated in the core territory of Mesopotamia and further expanded into northern Syria, eastern Arabia and northwestern Iran. This is in contrast to the Western Aramaic varieties found predominantly in the southern Levant, encompassing most parts of modern western Syria and Palestine region. Most speakers are Assyrians, although there is a minority of Mizrahi Jews and Mandaeans who also speak varieties of Eastern Aramaic.
The culture of the Assyrians is both distinct from those of neighbouring ethnic groups as well as ancient. Many Assyrians still speak, read and write various Akkadian-influenced dialects of Eastern Aramaic, labelled by linguists as Northeastern Neo-Aramaic and Central Neo-Aramaic. They are predominantly adherents of several denominations of Syriac Christianity, notably the Ancient Church of the East, the Assyrian Church of the East, the Chaldean Catholic Church, the Syriac Catholic Church and the Syriac Orthodox Church. Some are followers of the Assyrian Pentecostal Church and Assyrian Evangelical Church. A minority are secular or irreligious.
The Last Assyrians is a 2004 French documentary film by Robert Alaux.
Farid Elias Nazha was an Assyrian Nationalist and a journalist. He was known for his criticism of Syriac Christian Clergy, which led to his excommunication by Syriac Orthodox Patriarch Ignatius Afram I Barsoum. Nazha is considered one of founders of modern Assyrian nationalism.
Assyrian continuity is the study of continuity between the modern Assyrian people, a Semitic indigenous ethnic, religious, and linguistic minority in the Middle East, and the people of Ancient Mesopotamia in general and ancient Assyria in particular. Assyrian continuity and Mesopotamian heritage is a key part of the identity of the modern Assyrian people. No archaeological, genetic, linguistic, anthropological, or written historical evidence exists of the original Assyrian and Mesopotamian population being exterminated, removed, bred out, or replaced in the aftermath of the fall of the Assyrian Empire, modern contemporary scholarship "almost unilaterally" supports Assyrian continuity, recognizing the modern Assyrians as the ethnic, linguistic, historical, and genetic descendants of the East Assyrian-speaking population of Bronze Age and Iron Age Assyria specifically, and Mesopotamia in general, which were composed of both the old native Assyrian population and of neighboring settlers in the Assyrian heartland.
References
↑ "Assyria". Crwflags.com. Archived from the original on 12 October 2008. Retrieved 2008-11-16.
↑ Unrepresented Nations and People Organization (UNPO). Assyrians the Arab Christians People of Iraq [1]
↑ Korbani, Agnes G. (1995). The Political Dictionary of the Modern Middle East, Lanham, Md.: University Press of America.
↑ "Assyria". Crwflags.com. Archived from the original on October 12, 2008. Retrieved 2011-12-28.
↑ Nisan, M. 2002. Minorities in the Middle East: A History of Struggle for Self Expression. Jefferson: McFarland & Company.
↑ "Intellectual Domination and the Assyrians". Nineveh Magazine, Vol. 6 No. 4 (Fourth Quarter 1983), published in Berkeley, California.
↑ "Neo-Assyrianism & the End of the Confounded Identity". Zinda. 2006-07-06. "The fact remains that throughout the last seven years and the last 150 years for that matter the name Assyrian has always been attached to our political ambitions in the Middle East. Any time, any one of us from any of our church and tribal groups targets a political goal we present our case as Assyrians, Chaldean-Assyrians, or Syriac-Assyrians – making a connection to our "Assyrian" heritage. This is because our politics have always been Assyrian. Men like Naum Faiq and David Perley emerging from a "Syriac" or "Jacobite" background understood this as well as our Chaldean heroes, General Agha Petros d-Baz and the late Chaldean Patriarch Mar Raphael BiDawid."
↑ "The hindrance before the advancement of the Assyrian people was not so much the attacks from without as it was from within, the doctrinal and sectarian disputes and struggles, like Monophysitism (One nature of Christ) Dyophysitism (Two natures of Christ) is a good example, these caused division, spiritually, and nationally, among the people who quarreled among themselves even to the point of shedding blood. To this very day the Assyrians are still known by various names, such as Nestorians, Jacobites, Chaldeans"
↑ Aprim, Fred. "Dr. Freidoun Atouraya". essay. Zinda Magazine. Retrieved 2000-02-01. "AD (February 1917) Hakim Freidoun Atouraya, Rabbie Benyamin Arsanis and Dr. Baba Bet-Parhad establish the first Assyrian political party, the Assyrian Socialist Party. Two months later, Kakim Atouraya completes his "Urmia Manifesto of the United Free Assyria" which called for self-government in the regions of Urmia, Mosul, Turabdin, Nisibin, Jezira, and Julamaerk."
↑ Farid Nazha tog vid där Naum Faiq slutade, Hujada.com
↑ 2.^ Jump up to: a b c d e f Farid Nazha, Bethnahrin.nl
↑ Minorities in the Middle East: a history of struggle and self-expression By Mordechai Nisan
↑ The Origins of War: From the Stone Age to Alexander the Great By Arther Ferrill - Page 70
↑ Saggs, pp. 290, "The destruction of the Assyrian Empire did not wipe out its population. They were predominantly peasant farmers, and since Assyria contains some of the best wheat land in the Near East, descendants of the Assyrian peasants would, as opportunity permitted, build new villages over the old cities and carried on with agricultural life, remembering traditions of the former cities. After seven or eight centuries and after various vicissitudes, these people became Christians. These Christians, and the Jewish communities scattered amongst them, not only kept alive the memory of their Assyrian predecessors but also combined them with traditions from the Bible."
Liverani, Mario (2017). "Thoughts on the Assyrian Empire and Assyrian Kingship". In E. Frahm (ed.). A Companion to Assyria. Hoboken: John Wiley & Sons. pp.534–546. ISBN978-1118325247.
Note: Forms of nationalism based primarily on ethnic groups are listed above. This does not imply that all nationalists with a given ethnicity subscribe to that form of ethnic nationalism.
Ethno-linguistic group(s) indigenous to the Middle East with various additional/alternate self-identifications, such as Syriacs, Arameans, or Chaldeans
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