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Maronites and Turkish Cypriots
By Sharbel Tzotzoukis
Londra Toplum Postasý, UK
British-Turkish News Network
July 20 2006
20 Temmuz 2006, Perþembe 00:36 Yorum Yaz
Living in Southern Cyprus, Sharbel is a Maronite Cypriot who is
Webmaster for www.maronite-cy.com, which is an online community forum
for Cypriot Maronites. The forum, which is a source of information on
the 5000 strong community frequently, organizes events and reunions
for the community including picnics in the Troodos Mountains and
pilgrimages to Northern Cyprus.
The Maronites of Cyprus have been deeply rooted in its territories
since the 6th Century AD following massive immigration from the lands
of then Greater Syria and from what today constitutes the state of
Lebanon hence their cultural and ethnic links with Lebanon remain
very strong. Historians note that at its peak the Maronite community
of Cyprus numbered 80 villages populated by some 80,000 people.
Maronites from the Venetian period to the present day.
The reign of the Venetians (1489-1571) was particularly harsh on the
citizens of the island as adopted a Western feudal system and imposed
exorbitant taxes. But the calamity that weakened the Maronite presence
was brought on not only by the corrupt reign of the temporal rulers
and governors of Cyprus, but also by the severe treatment by both
the Greek and Latin ecclesiastical authorities.
By 1572, the Maronites resided in 33 villages and their Bishop resided
in the Monastery of Dali in the district of Karpasia. During Ottoman
rule, 14 Cypriot Maronite villages became extinct. By 1596, about
25 years after the Ottoman conquest of Cyprus, the total number of
Maronite villages had been reduced to 19.
While the Ottomans ruled, the Greeks, who had gained the upper hand
for a while, began their retaliation against the Catholics -- which
mainly included the Maronites, who were the only Catholics left on
the island. The vengeance of the Greeks began with the confiscation
of the Maronite churches and was magnified by their accusation that
the Maronite clergy was conspiring for the return of Venetian rule
to Cyprus and was plotting against the Ottoman Empire.
Ottoman pressure was to convert was significant too, by 1636, the
situation had become so intolerable and those unable to resist
converted to Islam. Not all converts were Maronites, some were
Armenians and Albanians who lived in the northern mountain range and
along the north coast, particularly at Tillyria, Gambyli, Ayia Marina
Skillouras, Platani and Kornokipos. The Maronites who adopted Islam
were mainly centered in the Louroujina area and were called Linobambaki
-- a composite Greek word that means men of linen and cotton.
However, the Maronites who had converted in despair did not fully
denounce their Christian faith. They retained some beliefs and rituals,
hoping to denounce their 'conversion' when the Ottomans left. For
example, they baptized and confirmed their children according to
Christian tradition, but administered circumcision in conformity
with Islamic practices. They also gave their children two names,
one Christian and one Muslim.
The Maronites maintained their presence and persisted in their faith,
although some succumbed due to persecution. They had their own clergy
and bishops, but effectively they were under the ecclesiastical
domination of either the Greeks or the Latin. What remained at the
time of the country's independence from the British in 1960 were only
four villages, Kormakitis, Karpasia, Asomatos and Ayia Marina.
Our special relationship with Turkish Cypriots
Because of language considerations the Maronite Community chose to
be registered on the Greek Cypriot electoral register although their
relationship with the Turkish Cypriot community was and still is on
excellent terms. During the 1963-64 communal unrest many Maronites
assisted, helped, and hosted a number of Turkish Cypriots families
from their neighboring villages. This was something that the Turkish
Cypriots never forgot and it was repaid similarly during the events
of 1974 when the Maronites were sheltered and protected by their
Turkish Cypriot neighbours.
Before the events of 1974, the resulting division and due to the
closure of the four remaining Maronite villages, 100% of the Maronite
Community of Cyprus moved to the Southern part of the country or
emigrated abroad. Having left their ancestral villages, Maronites
were prevented from communicating with those who stayed behind while
those who relocated down south faced the dangers of assimilation into
the Greek Cypriot community.
After 32 years of closed checkpoints the numbers of the Cypriot
Maronites fell down to a two-digit figure. Cypriot Maronites welcomed
the opening of the crossing points in April 2003, which brought back
life to the streets of Kormakitis. Sadly, however positive this is,
we cannot though be as optimistic for the remaining three Maronite
villages, which remain inaccessible.
It is for this reason that all Maronites welcomed the new measures
by the new Turkish Cypriot Government regarding the rights of the
Maronites to return and to make use of their property rights. As a
direct consequence of these measures, many refugees from Kormakitis
have expressed their desire to return to their homes and properties
even before the final settlement of the Cyprus issue. The Turkish
Cypriot Government's decision is helping the survival at least of
Kormakitis and Karpasia.
Also thanks to the Turkish Cypriot Government for the first time
in 32 years on July 23rd 2006 there will be a mass Holy Mass at the
Monastery of Prophet Elias near Ayia Marina. Simultaneously Maronites
are discussing with the Turkish Cypriot government on ways of issuing
some kind of titles to owners of newly built homes and on new measures
for removing the military character and presence from the three other
villages so that their inhabitants can move in too.
http://www.toplumpostasi.net/index.php/cat/9 /news/8515/PageName/English
--Boundary_(ID_jdSex1 fB3D5T2+YTW4OQSg)--
By Sharbel Tzotzoukis
Londra Toplum Postasý, UK
British-Turkish News Network
July 20 2006
20 Temmuz 2006, Perþembe 00:36 Yorum Yaz
Living in Southern Cyprus, Sharbel is a Maronite Cypriot who is
Webmaster for www.maronite-cy.com, which is an online community forum
for Cypriot Maronites. The forum, which is a source of information on
the 5000 strong community frequently, organizes events and reunions
for the community including picnics in the Troodos Mountains and
pilgrimages to Northern Cyprus.
The Maronites of Cyprus have been deeply rooted in its territories
since the 6th Century AD following massive immigration from the lands
of then Greater Syria and from what today constitutes the state of
Lebanon hence their cultural and ethnic links with Lebanon remain
very strong. Historians note that at its peak the Maronite community
of Cyprus numbered 80 villages populated by some 80,000 people.
Maronites from the Venetian period to the present day.
The reign of the Venetians (1489-1571) was particularly harsh on the
citizens of the island as adopted a Western feudal system and imposed
exorbitant taxes. But the calamity that weakened the Maronite presence
was brought on not only by the corrupt reign of the temporal rulers
and governors of Cyprus, but also by the severe treatment by both
the Greek and Latin ecclesiastical authorities.
By 1572, the Maronites resided in 33 villages and their Bishop resided
in the Monastery of Dali in the district of Karpasia. During Ottoman
rule, 14 Cypriot Maronite villages became extinct. By 1596, about
25 years after the Ottoman conquest of Cyprus, the total number of
Maronite villages had been reduced to 19.
While the Ottomans ruled, the Greeks, who had gained the upper hand
for a while, began their retaliation against the Catholics -- which
mainly included the Maronites, who were the only Catholics left on
the island. The vengeance of the Greeks began with the confiscation
of the Maronite churches and was magnified by their accusation that
the Maronite clergy was conspiring for the return of Venetian rule
to Cyprus and was plotting against the Ottoman Empire.
Ottoman pressure was to convert was significant too, by 1636, the
situation had become so intolerable and those unable to resist
converted to Islam. Not all converts were Maronites, some were
Armenians and Albanians who lived in the northern mountain range and
along the north coast, particularly at Tillyria, Gambyli, Ayia Marina
Skillouras, Platani and Kornokipos. The Maronites who adopted Islam
were mainly centered in the Louroujina area and were called Linobambaki
-- a composite Greek word that means men of linen and cotton.
However, the Maronites who had converted in despair did not fully
denounce their Christian faith. They retained some beliefs and rituals,
hoping to denounce their 'conversion' when the Ottomans left. For
example, they baptized and confirmed their children according to
Christian tradition, but administered circumcision in conformity
with Islamic practices. They also gave their children two names,
one Christian and one Muslim.
The Maronites maintained their presence and persisted in their faith,
although some succumbed due to persecution. They had their own clergy
and bishops, but effectively they were under the ecclesiastical
domination of either the Greeks or the Latin. What remained at the
time of the country's independence from the British in 1960 were only
four villages, Kormakitis, Karpasia, Asomatos and Ayia Marina.
Our special relationship with Turkish Cypriots
Because of language considerations the Maronite Community chose to
be registered on the Greek Cypriot electoral register although their
relationship with the Turkish Cypriot community was and still is on
excellent terms. During the 1963-64 communal unrest many Maronites
assisted, helped, and hosted a number of Turkish Cypriots families
from their neighboring villages. This was something that the Turkish
Cypriots never forgot and it was repaid similarly during the events
of 1974 when the Maronites were sheltered and protected by their
Turkish Cypriot neighbours.
Before the events of 1974, the resulting division and due to the
closure of the four remaining Maronite villages, 100% of the Maronite
Community of Cyprus moved to the Southern part of the country or
emigrated abroad. Having left their ancestral villages, Maronites
were prevented from communicating with those who stayed behind while
those who relocated down south faced the dangers of assimilation into
the Greek Cypriot community.
After 32 years of closed checkpoints the numbers of the Cypriot
Maronites fell down to a two-digit figure. Cypriot Maronites welcomed
the opening of the crossing points in April 2003, which brought back
life to the streets of Kormakitis. Sadly, however positive this is,
we cannot though be as optimistic for the remaining three Maronite
villages, which remain inaccessible.
It is for this reason that all Maronites welcomed the new measures
by the new Turkish Cypriot Government regarding the rights of the
Maronites to return and to make use of their property rights. As a
direct consequence of these measures, many refugees from Kormakitis
have expressed their desire to return to their homes and properties
even before the final settlement of the Cyprus issue. The Turkish
Cypriot Government's decision is helping the survival at least of
Kormakitis and Karpasia.
Also thanks to the Turkish Cypriot Government for the first time
in 32 years on July 23rd 2006 there will be a mass Holy Mass at the
Monastery of Prophet Elias near Ayia Marina. Simultaneously Maronites
are discussing with the Turkish Cypriot government on ways of issuing
some kind of titles to owners of newly built homes and on new measures
for removing the military character and presence from the three other
villages so that their inhabitants can move in too.
http://www.toplumpostasi.net/index.php/cat/9 /news/8515/PageName/English
--Boundary_(ID_jdSex1 fB3D5T2+YTW4OQSg)--