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{{Totally-disputed|date=March 2008}} {{Article issues|disputed=|POV=|weasel =November 2009}}

{{weasel}}
{{ethnic group| {{ethnic group|
|group=Hemshin peoples<br>Համշե(ն)ցիներ |group=Hemshin peoples<br>Համշե(ն)ցիներ<br>Hemşinliler
|image=]<br>A Hemshinli woman in traditional dress. |image=]<br>A Hemshinli woman in traditional dress.
|poptime= 400,000 (est.)<ref></ref> |poptime= 400,000 (est.)<ref></ref>
|popplace=], ], ] (]), ], and ] |popplace=], ], ] (]), ], and ]
|rels=] and ] |rels= ] <br /> ] and ] (] and ])
|langs=] (] dialect) and ] (] dialect) |languages= ] (dialect of ]) <br />] (dialect of ])
|related-c=Other ] |related-c=Other ], ]
}} }}
The Hemshin Peoples are a number of diverse groups of people who in the past history or present have been affiliated with the ] area <ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 pp.1-2,4-5</ref><ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477,483-485,491</ref><ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 80, 146-147</ref> which is located in ] eastern ]. They are called (and call themselves) as '''Hemshinli''' (]: '''Hemşinli'''), '''Hamshenis''', '''Homshentsi''' (Armenian: Համշենի) meaning resident of Hemshin (historically Hamshen) in the relevant language. <ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 1</ref> . The term "'''The Hemshin'''" is used also in some publications to refer to Hemshinli <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York. </ref><ref> M. Dubin and E. Lucas, "Trekking in Turkey", Lonely Planet, page 126</ref>. In 15th century, Hemshin was annexed by the Ottoman Empire. During the Ottoman period, two most important developments are migrations and Islamization. <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 61,83,340</ref> Most sources agree that prior to Ottoman era majority of the residents of Hemshin were Christian and members of the Armenian Apostolic Church. The details and the accompanying circumstances for the migrations and the Islamization process during the Ottoman era are not clearly known and documented. <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20,52, 58,61-66,80</ref> The '''Hemshin Peoples''' or '''Hemshinli''' ({{lang-tr|'''Hemşinli'''}}) are a number of diverse groups of ] and ] ] people who in the past history or present have been affiliated with the ] area<ref name="Bert Vaux pp.1-2">Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 pp.1-2,4-5</ref><ref name="Peter Alford Andrews 1989. pp.476-477">Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477,483-485,491</ref><ref>Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 80, 146-147</ref> which is in ] eastern ]. They are also refer to themselves as the '''Hamsheni''' ({{lang-ar|?}}) or '''Homshentsi''' ({{lang-ar|Համշենի}}) meaning resident of Hemşin (historically Hamshen) in the relevant language.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 1</ref> The term "'''the Hemshin'''" is used also in some publications to refer to Hemshinli.<ref>Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York.</ref><ref> M. Dubin and E. Lucas, "Trekking in Turkey", Lonely Planet, page 126</ref>
⚫
⚫ As a result of those developments , distinctive communities with the same generic name have also appeared in the vicinity of ], ] as well as in the ]. Those three communities are almost oblivious to one another's existence.<ref>Hovann Simonian (ed.) "The Hemshin", London, 2007. p. xxi.</ref>
⚫ *The '''Hemshinli''' of Hemshin proper (also designated occasionally as '''western Hemshinli''' in publications) are ]-speaking ] who mostly live in the counties (ilçe) of Çamlihemşin and Hemşin in Turkey's ].
⚫ *The '''Hopa Hemshinli''' (also designated occasionally as '''eastern Hemshinli''' in publications) are Sunni Muslims and mostly live in the Hopa and Borçka counties of Turkey's ]. In addition to Turkish, they speak a dialect of ] they call "''Homshetsma''" or "Hemşince" in Turkish.<ref> Ibit, Uwe Blasing, "Armenian in the vocabulary and culture of the Turkish Hemshinli".</ref>
⚫ *'''Homshentsik''' (also designated occasionally as '''Northern Homshentsik''' in publications) are Christians who live in ] and in Russia's ]. They speak Homshetsma as well <ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 2</ref>. There are also some Muslim Hemshinli living in ] and Krasnodar{{Fact|date=June 2008}} and some Hemshinli elements amongst the ]. <ref>Alexandre Bennigsen, "Muslims of the Soviet Empire: A Guide", 1986, p.217.</ref>


⚫ ==History Until Ottoman Conquest==


==History==
⚫ Robert H. Hewsen shows the region where today's Hemshin is located to be populated by a people with different designations
⚫ ===History until the Ottoman Conquest===
⚫ throughout the ancient and early mediaeval history. He indicates thereby that some designations may have alternative forms and partially presents the names used with question marks. In summary from 13th century to 6th century BC Kolkhians <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 maps 10,13</ref>, 550 to 330 BC Kolkhiansa and Makrones <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 17</ref>, 180 BC to 14 AD Laz (Chanian tribes) <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 21</ref>, in the Arsacid Period (63 AD-298 AD) Heniokhians, Makhelones, Heptakometians, Mossynoikins <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 42</ref> as well as Sannians, Drilles and,Makrones <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 55</ref> are mentioned.
{{Mergeto|Hemşin#History until the Ottoman Conquest|date=November 2009}}
⚫ Robert H. Hewsen shows the region where today's Hemshin is located to be populated by a people with different designations
⚫ throughout the ancient and early mediaeval history. He indicates thereby that some designations may have alternative forms and partially presents the names used with question marks. In summary from 13th century to 6th century BC Kolkhians,<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 maps 10,13</ref> 550 to 330 BC Kolkhiansa and Makrones,<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 17</ref> 180 BC to 14 AD Laz (Chanian tribes),<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 21</ref> in the Arsacid Period (63 AD-298 AD) Heniokhians, Makhelones, Heptakometians, ]<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 42</ref> as well as Sannians, Drilles and Makrones<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 55</ref> are mentioned.


The Hemshin region is shown as part of Kolkhis (299 AD- 387 AD) <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 62</ref>, Tzannoi ( 387 AD – 591 AD) <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 65</ref> and Khaldiya ( 654 AD – 750 AD) <ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 78</ref>. The specific location of Hemşin is indicated as Tambur/Hamamašen as a fort and town for the first time in the map covering the period 654-750. The Hemshin region is shown as part of ] (299 AD- 387 AD),<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 62</ref> ] ( 387 AD – 591 AD)<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 65</ref> and ] ( 654 AD – 750 AD).<ref>Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 78</ref> The specific location of Hemşin is indicated as Tambur/Hamamašen as a fort and town for the first time in the map covering the period 654-750.


Those two names (Tambur and Hamamašen ) are included in the History of Taron by Ps.John Mamikonian in a short passage <ref>: "As soon as read the letter, another letter arrived the same day from Vashdean's sister's son, Hamam, acquainting with the treachery before him from the troops who had come from Iran. He immediately wrote a letter to Vashdean reprimanding him for his plot. Vashdean grew angry and had Hamam's feet and hands loped off. Then, taking the Iranians, crossed the Chorox river and went to Hamam's city, named Tambur, which he attacked with fire and sword and enslaved. Now the blessed bishop of the city, Manknos, severely cursed the prince. ordered the Iranians to kill the priests in the church named Holy Zion. The bishop had silently prayed to God to ask only that the city be Those two names (Tambur and Hamamašen ) are included in the History of Taron by Ps. John Mamikonian in a short passage<ref>: "As soon as read the letter, another letter arrived the same day from Vashdean's sister's son, Hamam, acquainting with the treachery before him from the troops who had come from Iran. He immediately wrote a letter to Vashdean reprimanding him for his plot. Vashdean grew angry and had Hamam's feet and hands loped off. Then, taking the Iranians, crossed the Chorox river and went to Hamam's city, named Tambur, which he attacked with fire and sword and enslaved. Now the blessed bishop of the city, Manknos, severely cursed the prince. ordered the Iranians to kill the priests in the church named Holy Zion. The bishop had silently prayed to God to ask only that the city be
turned into a desert and a ruin and that for all eternity no one reside there. He threw himself on the altar and sacrificed him on Pentecost before mass was offered to Christ. On the next day there was a cloudburst and was consumed by fire as he sat by the city gates of Tambur. Hamam subsequently built this calling it after himself, Hamamashen. And Mangnos' prayer was realized. In one night 3,000 men died, others fled, and the city remained a ruin." turned into a desert and a ruin and that for all eternity no one reside there. He threw himself on the altar and sacrificed him on Pentecost before mass was offered to Christ. On the next day there was a cloudburst and was consumed by fire as he sat by the city gates of Tambur. Hamam subsequently built this calling it after himself, Hamamashen. And Mangnos' prayer was realized. In one night 3,000 men died, others fled, and the city remained a ruin."
</ref> about a war between the ruler of Tambur, Hamam, and his maternal uncle the Georgian Prince, which resulted in the destruction of the town to be rebuild by Hamam and be named after him namely Hamamshen. This event is declared by Mamikonian to have taken place in early seventh century . Hamamashen became with time Hamshen. Simonian who conveys this story reports also that the date given by the author may be wrong <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20-21</ref>. </ref> about a war between the ruler of Tambur, Hamam, and his maternal uncle the Georgian Prince, which resulted in the destruction of the town to be rebuild by Hamam and be named after him namely Hamamshen. This event is declared by Mamikonian to have taken place in early seventh century. Hamamashen became with time Hamshen. Simonian who conveys this story reports also that the date given by the author may be wrong.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20-21</ref>


⚫ Two other Armenian chronicles Ghewond and Stephen Asoghik of Taron, report in short passages in their histories about a migration from Armenia/Oshakan led by prince Shaspuh ] and his son Hamam. Ghewond conveys this immigration to be to avoid heavy taxes imposed on Armenians by the Arab rulers. The ] lords are offered fertile land to settle down by the Byzantine Emperor, after they crossed the Corukh river. This migration is dated to be after 789 by Ghewond and as 750 by Stephen Asoghik of Taron.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society
⚫ Two other Armenian chronicles Ghewond and Stephen Asoghik of Taron, report in short passages in their histories about a migration from Armenia/Oshakan led by prince Shaspuh Amatuni and his son Hamam. Ghewond conveys this immigration to be to avoid heavy taxes imposed on Armenians by the Arab rulers. The Amatuni lords are offered fertile land to settle down by the Byzantine Emperor, after they crossed the Corukh river. This migration is dated to be after 789 by Ghewond and as 750 by Stephen Asoghik of Taron <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society
and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20-21</ref><ref>: " so increased the yoke on people that they could not endure it. For even if they gave all that they possessed, it was not enough to save themselves. This same Sulaiman sent to the city of Dwin his son-in-law, a certain Ibn Ducas (Ibndoke'), an impious and malevolent man, son of one of his maid-servants, who was of Greek nationality. He imposed unendurably heavy taxes on the residents of our land. All the lords, common folk, bishops and the kat'oghikos Esayi came and pleaded with to reduce the onerous level of taxation, but it was of no avail. For the wrath of the Lord had delivered the Christians into merciless hands. sent tax collectors to the different parts of the land with the order to double the yearly collection and to take it immediately, and they implemented the command. Once this was accomplished, this son of satan devised another wicked scheme. He had lead seals put around the necks of everyone, demanding many zuzas for each .Thus did this wicked executioner reduce everyone to the worst extremes of bankruptcy through his intolerant measures. ." and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20-21</ref><ref>: " so increased the yoke on people that they could not endure it. For even if they gave all that they possessed, it was not enough to save themselves. This same Sulaiman sent to the city of Dwin his son-in-law, a certain Ibn Ducas (Ibndoke'), an impious and malevolent man, son of one of his maid-servants, who was of Greek nationality. He imposed unendurably heavy taxes on the residents of our land. All the lords, common folk, bishops and the kat'oghikos Esayi came and pleaded with to reduce the onerous level of taxation, but it was of no avail. For the wrath of the Lord had delivered the Christians into merciless hands. sent tax collectors to the different parts of the land with the order to double the yearly collection and to take it immediately, and they implemented the command. Once this was accomplished, this son of satan devised another wicked scheme. He had lead seals put around the necks of everyone, demanding many zuzas for each .Thus did this wicked executioner reduce everyone to the worst extremes of bankruptcy through his intolerant measures. ."
</ref>. </ref>


Benninghaus specifies “Tambur” as the destination of the migration led by Hamam and his father Shapuh Amaduni and says that they have seemingly met people there who were already christians , possibly Greeks <ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. p.92</ref>. Redgate informs about possible symbolism used in the Ghewond’s history and possible garbling in Mamikonian’s history, and cautions not to take everything at face value <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 3-13</ref>. Hachikian states “There is no clue as to where Tambur, the legendary capital of Hamshen, was located. The only certain thing about it is that it clearly belonged to a much earlier time- if it existed at all” <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 147</ref>. He also mentions in the footnote the name similarity between Tambur and a yayla known as Tahpur or Tagpur, located in the heights of Kaptanpasa. Simonian states that Tambur is probably in the vicinity of Varoşkale (altitude 1800 m) <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 22</ref>. Benninghaus specifies “Tambur” as the destination of the migration led by Hamam and his father Shapuh Amaduni and says that they have seemingly met people there who were already Christians, possibly Greeks.<ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. p.92</ref> Redgate informs about possible symbolism used in the Ghewond’s history and possible garbling in Mamikonian’s history, and cautions not to take everything at face value.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 3-13</ref> Hachikian states “There is no clue as to where Tambur, the legendary capital of Hamshen, was located. The only certain thing about it is that it clearly belonged to a much earlier time- if it existed at all”.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 147</ref> He also mentions in the footnote the name similarity between Tambur and a yayla known as Tahpur or Tagpur, in the heights of Kaptanpasa. Simonian states that Tambur is probably in the vicinity of Varoşkale (altitude 1800 m).<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 22</ref>


Kırzıoğlu considers the migration to be by a Turkish tribe who, before migrating to Hemshin had migrated from Hemedan to Osakan <ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.480-481</ref>. Kırzıoğlu considers the migration to be by a Turkish tribe who, before migrating to Hemshin had migrated from Hemedan to Osakan.<ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.480-481</ref>


A description of "Haynsen" in the Kingdom of Georgia, its inhabitants and history is contained in "La Fleur des histoires de la terre d'Orient" by Hetu'm of Corycos, written around 1307, translated into English in 1520, and later reproduced in the travellers' tales of Samuel Purchas published in 1614. Purrchas uses the term "Hamsem" to designate the region and concludes that this is the place of the original Cimmerian gloom of ]'s ] <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p.4</ref> <ref></ref> A description of "Haynsen" in the Kingdom of Georgia, its inhabitants and history is contained in "La Fleur des histoires de la terre d'Orient" by Hetu'm of Corycos, written around 1307, translated into English in 1520, and later reproduced in the travellers' tales of Samuel Purchas published in 1614. Purrchas uses the term "Hamsem" to designate the region and concludes that this is the place of the original Cimmerian gloom of ]'s ]<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p.4</ref><ref></ref>
The translation of He'tums related passage to modern English uses the term Hamshen <ref>http://rbedrosian.com/hetumint.htm</ref>. The translation of He'tums related passage to modern English uses the term Hamshen.<ref>http://rbedrosian.com/hetumint.htm</ref>
He'tum describes the region to be "miraculous and strange place" unbelievable unless seen by own eyes, dark and without roads. Signs of human settlement are that "...People in those parts say that one frequently hears the sounds of men bellowing, of cocks crowing, of horses neighing in the forest," He'tum describes the region to be "miraculous and strange place" unbelievable unless seen by own eyes, dark and without roads. Signs of human settlement are that "...People in those parts say that one frequently hears the sounds of men bellowing, of cocks crowing, of horses neighing in the forest,"
Those people are described by He'tum, leaning upon Georgian and Armenian Histories, to be the descendants of the men of the "wicked" Iranian Emperor Shaworeos who had chased and harassed christian people. Those people are described by He'tum, leaning upon Georgian and Armenian Histories, to be the descendants of the men of the "wicked" Iranian Emperor Shaworeos who had chased and harassed Christian people.
The referenced translation suggests this Emperor could be Shapuhr II, The referenced translation suggests this Emperor could be Shapuhr II, .<ref>
⚫ There is a miraculous and strange place in the realm of Georgia which&mdash;had I not seen it with by own eyes&mdash;I would neither dare to speak about it nor to believe in it. But since I was there in person and saw it, I shall discuss it. There is a district named Hamshen in that area, its circumference being a three day's journey. And despite the district's extent, the place is so foggy and dark that no one can see anything. For no road goes through it. People in those parts say that one frequently hears the sounds of men bellowing, of cocks crowing, of horses neighing in the forest, and the murmuring of a river which flows thence. These are all regarded as trustworthy signs there that a settlement of people exists in the area.
⚫ <ref>
⚫ This much is true: in the histories of the kingdoms of Armenia and Georgia it may be read that a certain wicked Emperor Shaworeos , an idolator and ferocious persecutor of Christians, one day ordered that all the inhabitants of Asia come and worship the idols. Those who ignored the command were to be burned with fire. Whereupon it transpired that some of the Christians chose martyrdom to worshipping the idols. Some chose to convert temporarily and, out offear, worshipped the idols, so that they not be deprived of their lives and wordly goods. Meanwhile others took to the mountains and deserted places and somehow kept themselves alive. The group of the best Christians who lived in the Moghon plain thought to leave their belongings and to pass to Greece . While they were so resolved, the Emperor arose before them, ordering that those refusing to sacrifice to the idols should be pulled apart, limb by limb. Now the people cried out to the Lord Jesus Christ and, going by the straight path, they survived. However, the infidelshave resided in that gloomy valley to the present. And they must stay there until the end of the world. So it is believed by everyone, and so it is related.
⚫ There is a miraculous and strange place in the realm of Georgia which--had I not seen it with by own eyes--I would neither dare to speak about it nor to believe in it. But since I was there in person and saw it, I shall discuss it. There is a district named Hamshen in that area, its circumference being a three day's journey. And despite the district's extent, the place is so foggy and dark that no one can see anything. For no road goes through it. People in those parts say that one frequently hears the sounds of men bellowing, of cocks crowing, of horses neighing in the forest, and the murmuring of a river which flows thence. These are all regarded as trustworthy signs there that a settlement of people exists in the area.
⚫ </ref>
⚫ This much is true: in the histories of the kingdoms of Armenia and Georgia it may be read that a certain wicked Emperor Shaworeos , an idolator and ferocious persecutor of Christians, one day ordered that all the inhabitants of Asia come and worship the idols. Those who ignored the command were to be burned with fire. Whereupon it transpired that some of the Christians chose martyrdom to worshipping the idols.Some chose to convert temporarily and, out offear, worshipped the idols, so that they not be deprived of their lives and wordly goods. Meanwhile others took to the mountains and deserted places and somehow kept themselves alive. The group of the best Christians who lived in the Moghon plain thought to leave their belongings and to pass to Greece . While they were so resolved, the Emperor arose before them, ordering that those refusing to sacrifice to the idols should be pulled apart, limb by limb. Now the people cried out to the Lord Jesus Christ and, going by the straight path, they survived. However, the infidelshave resided in that gloomy valley to the present. And they must stay there until the end of the world. So it is believed by everyone, and so it is related.
</ref>.


Simonian considers the so described difficulty in access not to imply total isolation . On the contrary, he reports, Hemshin served sometimes as a transit route between the coastal regions and the Armenian plateau <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 24</ref>. Simonian considers the so described difficulty in access not to imply total isolation. On the contrary, he reports, Hemshin served sometimes as a transit route between the coastal regions and the Armenian plateau.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 24</ref>


Further theories of medieval settlement to Hemşin are that Further theories of medieval settlement to Hemşin are that
*following the Seljukid Turks occupation, Ani Armenians have fled to Hemshin which had never seen any human face before; *following the Seljukid Turks occupation, Ani Armenians have fled to Hemshin which had never seen any human face before;
*there has been continuous influx of Armenians from the South following the initial settlement; resulting in an armenisation of the area thru expelling local Tzan population and *there has been continuous influx of Armenians from the South following the initial settlement; resulting in an armenisation of the area thru expelling local ] population and
*the armenization of the Tzan people took place through ruling dynasties in the South <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and *the armenization of the Tzan people took place through ruling dynasties in the South.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and
New York., p. 21,22</ref>. New York., p. 21,22</ref>


Sources of the ruling powers in the region, (Byzantine Trapezuntine, Georgian, Armenian and Turkish) are silent about Hemshin; until the conquest by the Ottomans <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 26,31</ref>. It is deduced that Hemşin has been governed by local lords under the umbrella of the greater regional powers changing by the time namely the Bagratid Armenian kingdom, the Byzantine Empire, its successor the Empire of Trebizond, the Georgian Kingdom , the Kara Koyunlu and Ak Koyunlu Turkmen Confederations <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 26</ref> until it was annexed by the Ottoman Empire which collapsed as a result of the WW1 and gave birth to the Republic of Turkey. Sources of the ruling powers in the region, (Byzantine Trapezuntine, Georgian, Armenian and Turkish) are silent about Hemshin; until the conquest by the Ottomans.<ref>Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 26,31</ref> It is deduced that Hemşin has been governed by local lords under the umbrella of the greater regional powers changing by the time namely the Bagratid Armenian kingdom, the Byzantine Empire, its successor the Empire of Trebizond, the Georgian Kingdom, the Kara Koyunlu and Ak Koyunlu Turkmen Confederations<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 26</ref> until it was annexed by the Ottoman Empire which collapsed as a result of the WW1 and gave birth to the Republic of Turkey.


The Ottoman conquest of Hamshen occurred sometime in the 1480s: an Ottoman register dated around 1486 calls it ''Hemshin'' and mentions it as being an Ottoman possession. <ref> Hovann Simonian (ed.) "The Hemshin", London, 2007. p31.</ref> The Ottoman conquest of Hamshen occurred sometime in the 1480s: an Ottoman register dated around 1486 calls it ''Hemshin'' and mentions it as being an Ottoman possession.<ref> Hovann Simonian (ed.) "The Hemshin", London, 2007. p31.</ref>

===Turkish dominance and division===
] influence was firmly established in the region after the ] in ], after which the ] and other ] gained a strong foothold in ] and ], bringing the local population in contact with the religion of ]. In 15th century, the region of Hemshin was incorperated into the ]. During the Turkish rule, two most important developments are ]s and ].<ref>Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 61,83,340</ref> Most sources agree that prior to Ottoman era majority of the residents of Hemshin were ] and members of the Armenian Apostolic Church. The details and the accompanying circumstances for the migrations and the ] during the Ottoman era are not clearly known or documented.<ref>Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20,52, 58,61-66,80</ref>
⚫
⚫ As a result of those developments, distinctive communities with the same generic name have also appeared in the vicinity of ], ] as well as in the ]. Those three communities are almost oblivious to one another's existence.<ref>Hovann Simonian (ed.) "The Hemshin", London, 2007. p. xxi.</ref>
⚫ *The '''Hemshinli''' of Hemshin proper (also designated occasionally as '''western Hemshinli''' in publications) are ]-speaking ] who mostly live in the counties (ilçe) of Çamlihemşin and Hemşin in Turkey's ].
⚫ *The '''Hopa Hemshinli''' (also designated occasionally as '''eastern Hemshinli''' in publications) are Sunni Muslims and mostly live in the ] and ] counties of Turkey's ]. In addition to Turkish, they speak a dialect of ] they call "''Homshetsma''" or "Hemşince" in Turkish.<ref> Ibit, Uwe Blasing, "Armenian in the vocabulary and culture of the Turkish Hemshinli".</ref>
⚫ *'''Homshentsik''' (also designated occasionally as '''Northern Homshentsik''' in publications) are Christians who live in ] and in Russia's ]. They speak Homshetsma as well.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 2</ref> There are also some Muslim Hemshinli living in ] and Krasnodar{{Citation needed|date=June 2008}} and some Hemshinli elements amongst the ].<ref>Alexandre Bennigsen, "Muslims of the Soviet Empire: A Guide", 1986, p.217.</ref>

==Demographics==
{{Armenians}}
{{Mergefrom|Hemşin#Demographics|date=November 2009}}
⚫ The Ottoman era has witnessed two major developments in the Hemshin region: Islamization and population movements.<ref name="Bert Vaux pp.1-2"/><ref name="Peter Alford Andrews 1989. pp.476-477"/><ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 52-99</ref> Islam faith has commenced to spread possibly prior to the Ottoman rule but it has become the general religion not before the end of the 16 th century. A number of population movements (both into and out of the region) are also known to have happened during the Ottoman era. Even though detailed information regarding the nature of these movements is missing, in summary:
⚫ * there has been some emigration from Hemşin of Hemşinli belonging to the Armenian church to western counties of the eastern Blacksea region during the earlier centuries of the Ottoman rule,
⚫ * some emigration by Hemşinli of İslam faith to western Anatolia as well as to the Caucasus has taken place as a result of Turco-Russia wars and the accomponying hardships in the 19 th century,
⚫ * there have been some immigration into the area during the Ottoman rule.


==Groups==
⚫ The Ottoman era has witnessed two major developments in the Hemshin region: Islamization and population movements. <ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 pp.1-2,4-5</ref><ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477,483-485,491</ref><ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 52-99</ref> Islam faith has commenced to spread possibly prior to the Ottoman rule but it has become the general religion not before the end of the 16 th century. A number of population movements (both into and out of the region) are also known to have happened during the Ottoman era. Even though detailed information regarding the nature of these movements is missing, in summary:
⚫ * there has been some emigration from Hemşin of Hemşinli belonging to the Armenian church to western counties of the eastern Blacksea region during the earlier centuries of the Ottoman rule,
⚫ * some emigration by Hemşinli of İslam faith to western Anatolia as well as to the Caucasus has taken place as a result of Turco-Russia wars and the accomponying hardships in the 19 th century,
⚫ * there have been some immigration into the area during the Ottoman rule.


The present community of Hemşinli thus surfacing is exclusively of Islam faith and Turkish speaking. This goes for the people living in Hemşin or people still maintaining links to the area although they live all over in Turkey. <ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p.1</ref><ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477, 484, 487</ref><ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 159, 165, 176, 257, 332, 333</ref> The present community of Hemşinli thus surfacing is exclusively of Islam faith and Turkish speaking. This goes for the people living in Hemşin or people still maintaining links to the area although they live all over in Turkey.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p.1</ref><ref>Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477, 484, 487</ref><ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 159, 165, 176, 257, 332, 333</ref>


A distinct community settled about 50 km east of Hemşin in villages around Hopa and Borçka call themselves also “Hemşinli” and they are often referred to as the “Hopa Hemşinli”. Professor of Linguistics Bert Vaux at the University of Wisconsin-Milwaukee refers to this group as the “Eastern Hamshenis”. Hemşinli and Hopa Hemşinli are separated not only by geography but also by language and some features of culture and are almost oblivious to one anothers existence. Simonian reports about existence of various different theories regarding the appearance of the Hope Hemshinli group. Those are related to whether they migrated from Hemshin or they were settled by the Ottoman authorities; whether the migration/settlement was early 16th or late 17th centuries; A distinct community settled about 50&nbsp;km east of Hemşin in villages around Hopa and Borçka call themselves also “Hemşinli” and they are often referred to as the “Hopa Hemşinli”. Professor of Linguistics Bert Vaux at the University of Wisconsin-Milwaukee refers to this group as the “Eastern Hamshenis”. Hemşinli and Hopa Hemşinli are separated not only by geography but also by language and some features of culture and are almost oblivious to one anothers existence. Simonian reports about existence of various different theories regarding the appearance of the Hope Hemshinli group. Those are related to whether they migrated from Hemshin or they were settled by the Ottoman authorities; whether the migration/settlement was early 16th or late 17th centuries;
whether the migration took place in one step or two waves. The Hopa Hemşinli are exclusively of Islam faith as well. whether the migration took place in one step or two waves. The Hopa Hemşinli are exclusively of Islam faith as well.
Simonian reports that there is a controversy regarding whether they arrived in Hope region as moslems or converted to Islam after arrival<ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 80</ref> . Simonian reports that there is a controversy regarding whether they arrived in Hope region as Moslems or converted to Islam after arrival<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 80</ref> .


The Hopa Hemşinli speak in addition to Turkish a language called "Hemşince" or (“Homşetsi” and/or Homshetsma in some sources). Recent studies suggest {{weasel-inline}} that this language is an archaic dialect of Armenian subject to influence from Turkish and Laz.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 5</ref> Vaux also reports that "Hemşince" has been subject to influence from Turkish to a much greater extent than other Armenian dialects.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p.8-9</ref>Hemşince and Armenian are generally mutually not intelligeble. <ref>Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 257</ref> The Hopa Hemşinli speak in addition to Turkish a language called "Hemşince" or (“Homşetsi” and/or Homshetsma in some sources). Recent studies by Hovann Simonian (Author: The Hemshin: A Handbook (Caucasus World))suggest that this language is an archaic dialect of Armenian subject to influence from Turkish and Laz.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 5</ref> Vaux also reports that "Hemşince" has been subject to influence from Turkish to a much greater extent than other Armenian dialects.<ref>Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p.8-9</ref> Hemşince and Armenian are generally mutually not intelligible.<ref>Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 257</ref>


In addition to these groups there are people speaking Hemşince / Homshetsma in the countries of the former USSR whose ancestors have probably originated from Hemşin and/or Hopa Hemşin in course of the various population movements to the Caucasus. In addition to these groups there are people speaking Hemşince / Homshetsma in the countries of the former USSR whose ancestors have probably originated from Hemşin and/or Hopa Hemşin in course of the various population movements to the Caucasus.


Those among them who confess to the Islam have been deported from the Adjara area of Georgia at the Stalin era to Kazakhstan and Kyrgyzstan. A considerable number of these deportees have moved to Krasnodar Krai since 1989, along with the Meskhetians. Those among them who confess to the Islam have been deported from the Adjara area of Georgia at the Stalin era to Kazakhstan and Kyrgyzstan. A considerable number of these deportees have moved to Krasnodar Krai since 1989, along with the Meskhetians.


Most of those of Christian faith currently live in Abkhazia and in the Krasnodar Krai region of Russia, in particular, the Sochi area, and Adygeya. Most of those of Christian faith currently live in Abkhazia and in the Krasnodar Krai region of Russia, in particular, the Sochi area, and Adygeya.


==Culture== ==Culture==
Hamshenis are well-known for the clever jokes, riddles, and stories that they tell. Some of the anecdotes that the Muslim Hamshenis tell are actually based on older Armenian ones. They accompany dances with their own brand of music using the '']'' (the ] ]) (for the Western group), the ''şimşir kaval'' (] made of ]) (for the Eastern group) or the ''Hamshna-Zurna'' (Hamsheni ]) (for the Northern group). The traditional occupations of the Turkish Hamshenis are cultivating ] and ], breeding ], and ]. The Northern Hamshenis of Russia and Georgia, meanwhile, are primarily known as citrus, corn, tobacco and tea growers as well as ]. Some Hamshenis (both Muslim and Christian) are also active in economic life as expert ]s, ]s, and ]s, and those in ] developed a keen and nationally-renowned expertise in the production of crafted ]. Hamshenis are well-known for the clever jokes, riddles, and stories that they tell. Some of the anecdotes that the Muslim Hamshenis tell are actually based on older Armenian ones. They accompany dances with their own brand of music using the '']'' (the ] ]) (for the Western group), the ''şimşir kaval'' (] made of ]) (for the Eastern group) or the ''Hamshna-Zurna'' (Hamsheni ]) (for the Northern group). The traditional occupations of the Turkish Hamshenis are cultivating ] and ], breeding ], and ]. The Northern Hamshenis of Russia and Georgia, meanwhile, are primarily known as citrus, corn, tobacco and tea growers as well as ]. Some Hamshenis (both Muslim and Christian) are also active in economic life as expert ]s, ]s, and ]s, and those in ] developed a keen and nationally-renowned expertise in the production of crafted ].
The Hemshen people and their mansions were featured in issue twelve of ].


], a district of ]'s ] mostly populated by Western (Baş) Hamshenis.]] ], a district of ]'s ] mostly populated by Western (Baş) Hamshenis.]]


==Present situation== ==Present situation==
===Hemshin in Turkey=== ===Hemşinli in Turkey===


The ] "Turkey for the Turks" ideology, writes ], "offered no security for minorities" with "the tiny Hemşinli group having especially compelling reasons to keep its head down" because "its members are the descendants of Armenians". <ref>Neal Ascherson "Black Sea", 1995, p198.</ref> In order to avoid accusations of "separatism" the Hemshinli are discreet and unprovocative about their own identity, taking a full but unobtrusive part in Turkish society. The ] "Turkey for the Turks" ideology, writes ], "offered no security for minorities" with "the tiny Hemşinli group having especially compelling reasons to keep its head down" because "its members are the descendants of Armenians".<ref>Neal Ascherson "Black Sea", 1995, p198.</ref> In order to avoid accusations of "separatism" the Hemshinli are discreet and unprovocative about their own identity, taking a full but unobtrusive part in Turkish society.


The filmmaker Özcan Alper, an eastern Hemshinli, made the first motion picture in Homshetsi, ''Momi'' (Grandma), released in 2000. As a result, Alper was accused in the Court for State Security of producing material intended to destroy the unity of the state, under article 8 of Turkey's anti-terror law. This law was repealed in 2003 after EU pressure, and Alper's trial did not go ahead. <ref>Rudiger Benninghaus "Manipulating ethnic origins and identity", in Hovann Simonian The filmmaker Özcan Alper, an eastern Hemshinli, made the first motion picture in Homshetsi, ''Momi'' (Grandma), released in 2000. As a result, Alper was accused in the Court for State Security of producing material intended to destroy the unity of the state, under article 8 of Turkey's anti-terror law. This law was repealed in 2003 after EU pressure, and Alper's trial did not go ahead.<ref>Rudiger Benninghaus "Manipulating ethnic origins and identity", in Hovann Simonian
(ed.) "The Hemshin", London, 2007, pp369-370 and p388 footnotes 160 & 161.</ref> Hamsheni singer Gökhan Birben (from the Western group) and ] singer ] had also sung in Homshetsi. In 2005, the first music album exclusively of anonymous Hamshen folk songs and sung mostly in Homshetsi, ''Vova - Hamşetsu Ğhağ'' was released. (ed.) "The Hemshin", London, 2007, pp369-370 and p388 footnotes 160 & 161.</ref> Hamsheni singer Gökhan Birben (from the Western group) and ] singer ] had also sung in Homshetsi. In 2005, the first music album exclusively of anonymous Hamshen folk songs and sung mostly in Homshetsi, ''Vova - Hamşetsu Ğhağ'' was released.


Older generations of Turkish Hamshenis see the reference "Ermeni" (often used by their Laz neighbours) as an insult but some among younger generations, particularly those with strong ] leanings tend to identify themselves as Armenians.{{Fact|date=April 2007}} Older generations of Turkish Hamshenis see the reference "Ermeni" (often used by their Laz neighbours) as an insult but some among younger generations, particularly those with strong ] leanings tend to identify themselves as Armenians.{{Citation needed|date=April 2007}}


], a former Prime Minister of Turkey, was born in ] to a family with partial Hamsheni (Western group) origins.<ref name="karacaahmet">{{cite web |language=Turkish|url=http://www.karacaahmet.com/arastirma.asp?id=268 |title=Lazlar/Hemşinler |last=Şener |first=Cemal |work=Karacaahmetsultan Kültürünü Koruma, Yaşatma ve Türbesini Onarma Derneği}}</ref> ] (who was born in Yaltkaya (Gomno) village of Hemşin), a Deputy ] and before that, a ] in Turkey within successive ] governments between 1950-1960, as well as ], the ] ] on the eve of the ] in 1853 were also Hamshenis.<ref> {{tr icon}}</ref> The community issued other important names in Turkish history and society such as ], current leader of ] and a former Deputy Prime Minister and mayor of ] who is from Şenyuva (Çinçiva) village of Çamlıhemşin.<ref name="karacaahmet"/><ref>{{cite news|url=http://webarsiv.hurriyet.com.tr/2003/12/29/391722.asp ], a former Prime Minister of Turkey, was born in ] to a family with partial Hamsheni (Western group) origins.<ref name="karacaahmet">{{cite web |language=Turkish|url=http://www.karacaahmet.com/arastirma.asp?id=268 |title=Lazlar/Hemşinler |last=Şener |first=Cemal |work=Karacaahmetsultan Kültürünü Koruma, Yaşatma ve Türbesini Onarma Derneği}}</ref> ] (who was born in Yaltkaya (Gomno) village of Hemşin), a Deputy ] and before that, a ] in Turkey within successive ] governments between 1950-1960, as well as ], the ] ] on the eve of the ] in 1853 were also Hamshenis.<ref> {{tr icon}}</ref> The community issued other important names in Turkish history and society such as ], current leader of ] and a former Deputy Prime Minister and mayor of ] who is from Şenyuva (Çinçiva) village of Çamlıhemşin.<ref name="karacaahmet"/><ref>{{cite news|url=http://webarsiv.hurriyet.com.tr/2003/12/29/391722.asp
Line 105: Line 111:
}}</ref><ref> {{tr icon}}</ref> }}</ref><ref> {{tr icon}}</ref>


There are two ongoing projects involving Turkish ]s and ], ]'s external aid instrument, that touch their issues. The more recently (2007) launched "Ecodialogue Project" () has set itself as goal raising environment consciousness of the region's enterprises and improving the poor levels and quality of the information relayed by local guides <ref>{{cite web | url = http://www.stgm.org.tr/docs/sivilizApril2007.pdf Bulletin:| title = Ecodialogue Project|author=|publisher=| access date=|language=English}}</ref>, many of whom are self-styled and unlicensed <ref> ] himself had as primary Hemshinli informant a young man in his twenties, whose name was changed "to protect the innocent".</ref> The other project, started 2004 and involving also the ], aims to raise the profile and awareness of the ], particularly ], who visit the region, also with focus on enterprises and guides <ref>{{cite web | url = http://64.233.183.104/search?q=cache:72XNmTyzzA8J:balwois.mpl.ird.fr/balwois/administration/files/iucn-see-bulletin3.pdf+%22europeaid%22+%2B+%22ayder%22&hl=tr&ct=clnk&cd=1&gl=tr&ie=UTF-8&inlang=tr Bulletin:| title = Improving the conservation status of the Caucasian Black Grouse|author=|publisher=]| access date=|language=English}}</ref>. There are two ongoing projects involving Turkish ]s and ], ]'s external aid instrument, that touch their issues. The more recently (2007) launched "Ecodialogue Project" () has set itself as goal raising environment consciousness of the region's enterprises and improving the poor levels and quality of the information relayed by local guides,<ref name="Ecodialogue Project">{{cite web | url = http://www.stgm.org.tr/docs/sivilizApril2007.pdf Bulletin:| title = Ecodialogue Project|author=|publisher=| accessdate=}}</ref> many of whom are self-styled and unlicensed<ref name="ReferenceA">] himself had as primary Hemshinli informant a young man in his twenties, whose name was changed "to protect the innocent".</ref> The other project, started 2004 and involving also the ], aims to raise the profile and awareness of the ], particularly ], who visit the region, also with focus on enterprises and guides.<ref>{{cite web | url = http://64.233.183.104/search?q=cache:72XNmTyzzA8J:balwois.mpl.ird.fr/balwois/administration/files/iucn-see-bulletin3.pdf+%22europeaid%22+%2B+%22ayder%22&hl=tr&ct=clnk&cd=1&gl=tr&ie=UTF-8&inlang=tr Bulletin:| title = Improving the conservation status of the Caucasian Black Grouse|author=|publisher=]| accessdate=}}</ref>


===Hamshenis in Russia and the former Soviet Union=== ===Hamshenis in Russia and the former Soviet Union===
] ]
There are two ongoing projects involving Turkish ]s and ], ]'s external aid instrument, that touch their issues. The more recently (2007) launched "Ecodialogue Project" () has set itself as goal raising environment consciousness of the region's enterprises and improving the poor levels and quality of the information relayed by local guides <ref>{{cite web | url = http://www.stgm.org.tr/docs/sivilizApril2007.pdf Bulletin:| title = Ecodialogue Project|author=|publisher=| access date=|language=English}}</ref>, many of whom are self-styled and unlicensed <ref> ] himself had as primary Hemshinli informant a young man in his twenties, whose name was changed "to protect the innocent".</ref> The other project, started 2004 and involving also the ], aims to raise the profile and awareness of the ], particularly ], who visit the region, also with focus on enterprises and guides.<ref>{{cite web | url = http://64.233.183.104/search?q=cache:72XNmTyzzA8J:balwois.mpl.ird.fr/balwois/administration/files/iucn-see-bulletin3.pdf+%22europeaid%22+%2B+%22ayder%22&hl=tr&ct=clnk&cd=1&gl=tr&ie=UTF-8&inlang=tr Bulletin:| title = Improving the conservation status of the Caucasian Black Grouse|author=|publisher=]}}</ref> There are two ongoing projects involving Turkish ]s and ], ]'s external aid instrument, that touch their issues. The more recently (2007) launched "Ecodialogue Project" () has set itself as goal raising environment consciousness of the region's enterprises and improving the poor levels and quality of the information relayed by local guides,<ref name="Ecodialogue Project"/> many of whom are self-styled and unlicensed<ref name="ReferenceA"/> The other project, started 2004 and involving also the ], aims to raise the profile and awareness of the ], particularly ], who visit the region, also with focus on enterprises and guides.<ref>{{cite web | url = http://64.233.183.104/search?q=cache:72XNmTyzzA8J:balwois.mpl.ird.fr/balwois/administration/files/iucn-see-bulletin3.pdf+%22europeaid%22+%2B+%22ayder%22&hl=tr&ct=clnk&cd=1&gl=tr&ie=UTF-8&inlang=tr Bulletin:| title = Improving the conservation status of the Caucasian Black Grouse|author=|publisher=]}}</ref>


Interest in Hamshen heritage is rising among Christian Hamshenis in the former Soviet Union. In 2006, the first music album in Homshetsma by the Ensemble Caravan was released in Krasnodar. Hamshen Scientific, Information and Cultural Centre began to work on exclusive projects in order to recover the cultural heritage of the Hamshenis living in the region. The Armenian newspaper published in ] carries the name ''Hamshen''. Interest in Hamshen heritage is rising among Christian Hamshenis in the former Soviet Union. In 2006, the first music album in Homshetsma by the Ensemble Caravan was released in Krasnodar. Hamshen Scientific, Information and Cultural Centre began to work on exclusive projects in order to recover the cultural heritage of the Hamshenis living in the region. The Armenian newspaper published in ] carries the name ''Hamshen''.


During the ] period of the ] in the late 1980s, the Hamshenis of Kazakhstan began petitioning for the government to move them to the ]. However, this move was denied by Moscow because of fears that the Muslim Hamshenis might spark ethnic conflicts with their Christian Armenian brothers.<ref>{{cite web | url= http://www.usanogh.com/content/view/418/93/ |title= Hamshenis denied return to Armenian SSR|accessdate=2007-02-06}}</ref> During the ] period of the ] in the late 1980s, the Hamshenis of Kazakhstan began petitioning for the government to move them to the ]. However, this move was denied by Moscow because of fears that the Muslim Hamshenis might spark ethnic conflicts with their Christian Armenian brothers.<ref>{{cite web | url= http://www.usanogh.com/content/view/418/93/ |title= Hamshenis denied return to Armenian SSR|accessdate=2007-02-06}}</ref>


After the dissolution of the Soviet Union, most Hamshenis lived relatively undisturbed. However, those in the Abkhazia region of Georgia had trouble coping with day-to-day life during the ]. After the dissolution of the Soviet Union, most Hamshenis lived relatively undisturbed. However, those in the Abkhazia region of Georgia had trouble coping with day-to-day life during the ].


Since 2000, several hundred of the Muslim Hamshenis in Russia who have settled from Kazakhstan and Kyrgyzstan to ] (about 1000 total) have repeatedly attempted to formally receive registration from the local authorities. This is similar and related to the problem of the ]. These actions have been made difficult by the attitude of the Krasnodar officials. In defiance of the authorities an organisation of their co-ethnics in Armenia have appealed to the Russian ambassador in ] to get ] to intervene in this case and overrule the regional officials who seem intent on preventing Hamshenis from gaining a status of permanent residency.<ref></ref> Since 2000, several hundred of the Muslim Hamshenis in Russia who have settled from Kazakhstan and Kyrgyzstan to ] (about 1000 total) have repeatedly attempted to formally receive registration from the local authorities. This is similar and related to the problem of the ]. These actions have been made difficult by the attitude of the Krasnodar officials. In defiance of the authorities an organisation of their co-ethnics in Armenia have appealed to the Russian ambassador in ] to get ] to intervene in this case and overrule the regional officials who seem intent on preventing Hamshenis from gaining a status of permanent residency.<ref></ref>


In the 2002 Russian Federation census, 1,542 people identified themselves as Hamshenis, two-thirds of whom were living in Krasnodar Krai. In the 2002 Russian Federation census, 1,542 people identified themselves as Hamshenis, two-thirds of whom were living in Krasnodar Krai.


===Recognition by the Armenian mainstream=== ===Recognition by the Armenian mainstream===
Whether Christian or Muslim, most Armenians are willing to work with and try to understand their ethnic cousins. From ] to 15, 2005, a Hamsheni international scientific convention was held in Sochi. The conference was organized under the Institute of History of the Academy of Sciences of Armenia, Russian-Armenian Commonwealth Organization of Moscow (commissioned by the ]) with help from the Armenian Scientific Informational and Cultural Center, "Hamshen" (Krasnodar, Russia) and Russian Armenian newspaper ]. It involved scholars from Armenia, Russia, the ], ], and ] to discuss the past of the Hamshenis. Among the reports presented at the event were "Hamshen: A Historical and Geographic Outline," "Hamshen Armenians," "Pont and Armenia in 1914-1921," "Genocide of Hamshen Armenians in 1915-1923," "Abkhazian Armenians on the Threshold of 21st century," and others. Following the conference, ethnic ensembles of Hamsheni Armenians of the Black Sea coast of ] gave a cultural performance. Whether Christian or Muslim, most Armenians are willing to work with and try to understand their ethnic cousins. From October 13 to 15, 2005, a Hamsheni international scientific convention was held in Sochi. The conference was organized under the Institute of History of the Academy of Sciences of Armenia, Russian-Armenian Commonwealth Organization of Moscow (commissioned by the ]) with help from the Armenian Scientific Informational and Cultural Center, "Hamshen" (Krasnodar, Russia) and Russian Armenian newspaper ]. It involved scholars from Armenia, Russia, the ], ], and ] to discuss the past of the Hamshenis. Among the reports presented at the event were "Hamshen: A Historical and Geographic Outline," "Hamshen Armenians," "Pont and Armenia in 1914-1921," "Genocide of Hamshen Armenians in 1915-1923," "Abkhazian Armenians on the Threshold of 21st century," and others. Following the conference, ethnic ensembles of Hamsheni Armenians of the Black Sea coast of ] gave a cultural performance.


==See also== ==See also==
Line 139: Line 145:


==References== ==References==
⚫ === Footnotes ===
<div class="references-small">
{{reflist|2}}

=== General references ===
* Bert Vaux, '''', Harvard University, 2001. * Bert Vaux, '''', Harvard University, 2001.
* Mack Chahin, ''The Kingdom of Armenia: A History'', Routledge, London, 2001. (ISBN 0-7007-1452-9) * Mack Chahin, ''The Kingdom of Armenia: A History'', Routledge, London, 2001. (ISBN 0-7007-1452-9)
* Robert H. Hewsen, ''Armenia: A Historical Atlas'', University Of Chicago Press, 2000. (ISBN 0-226-33228-4) * Robert H. Hewsen, ''Armenia: A Historical Atlas'', University Of Chicago Press, 2000. (ISBN 0-226-33228-4)
* Peter Alford Andrews, ''Ethnic Groups in the Republic of Turkey'', Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. p475-497. (ISBN 3-89500-297-6) * Peter Alford Andrews, ''Ethnic Groups in the Republic of Turkey'', Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. p475-497. (ISBN 3-89500-297-6)
* Hovann H. Simonian (Ed.),"The Hemshin: History,society and identity in the Highlands of Northeast Turkey", Routledge, London and New York. (ISBN 0-7007-0656-9) * Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York. (ISBN 0-7007-0656-9)
</div>

⚫ === Footnotes ===
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== External links == == External links ==
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Ethnic group
Hemshin peoples
Համշե(ն)ցիներ
Hemşinliler
File:Hamsheni woman in traditional dress.jpg
A Hemshinli woman in traditional dress.
Regions with significant populations
Turkey, Russia, Georgia (Abkhazia), Armenia, and Central Asia
Languages
Homshetsi (dialect of Western Armenian)
Hemşince (dialect of Turkish)
Religion
Sunni Islam
Armenian Apostolic and Russian Orthodox (Abkhazia and Krasnodar Krai)
Related ethnic groups
Other Hemşinler, Armenians

The Hemshin Peoples or Hemshinli (Template:Lang-tr) are a number of diverse groups of Muslim and Christian Armenian people who in the past history or present have been affiliated with the Hemşin area which is in Turkey's eastern Black Sea region. They are also refer to themselves as the Hamsheni (Template:Lang-ar) or Homshentsi (Template:Lang-ar) meaning resident of Hemşin (historically Hamshen) in the relevant language. The term "the Hemshin" is used also in some publications to refer to Hemshinli.


History

History until the Ottoman Conquest

It has been suggested that this article be merged into Hemşin#History until the Ottoman Conquest. (Discuss) Proposed since November 2009.

Robert H. Hewsen shows the region where today's Hemshin is located to be populated by a people with different designations throughout the ancient and early mediaeval history. He indicates thereby that some designations may have alternative forms and partially presents the names used with question marks. In summary from 13th century to 6th century BC Kolkhians, 550 to 330 BC Kolkhiansa and Makrones, 180 BC to 14 AD Laz (Chanian tribes), in the Arsacid Period (63 AD-298 AD) Heniokhians, Makhelones, Heptakometians, Mossynoeci as well as Sannians, Drilles and Makrones are mentioned.

The Hemshin region is shown as part of Colchis (299 AD- 387 AD), Tzanica ( 387 AD – 591 AD) and Chaldia ( 654 AD – 750 AD). The specific location of Hemşin is indicated as Tambur/Hamamašen as a fort and town for the first time in the map covering the period 654-750.

Those two names (Tambur and Hamamašen ) are included in the History of Taron by Ps. John Mamikonian in a short passage about a war between the ruler of Tambur, Hamam, and his maternal uncle the Georgian Prince, which resulted in the destruction of the town to be rebuild by Hamam and be named after him namely Hamamshen. This event is declared by Mamikonian to have taken place in early seventh century. Hamamashen became with time Hamshen. Simonian who conveys this story reports also that the date given by the author may be wrong.

Two other Armenian chronicles Ghewond and Stephen Asoghik of Taron, report in short passages in their histories about a migration from Armenia/Oshakan led by prince Shaspuh Amatuni and his son Hamam. Ghewond conveys this immigration to be to avoid heavy taxes imposed on Armenians by the Arab rulers. The Amatuni lords are offered fertile land to settle down by the Byzantine Emperor, after they crossed the Corukh river. This migration is dated to be after 789 by Ghewond and as 750 by Stephen Asoghik of Taron.

Benninghaus specifies “Tambur” as the destination of the migration led by Hamam and his father Shapuh Amaduni and says that they have seemingly met people there who were already Christians, possibly Greeks. Redgate informs about possible symbolism used in the Ghewond’s history and possible garbling in Mamikonian’s history, and cautions not to take everything at face value. Hachikian states “There is no clue as to where Tambur, the legendary capital of Hamshen, was located. The only certain thing about it is that it clearly belonged to a much earlier time- if it existed at all”. He also mentions in the footnote the name similarity between Tambur and a yayla known as Tahpur or Tagpur, in the heights of Kaptanpasa. Simonian states that Tambur is probably in the vicinity of Varoşkale (altitude 1800 m).

Kırzıoğlu considers the migration to be by a Turkish tribe who, before migrating to Hemshin had migrated from Hemedan to Osakan.

A description of "Haynsen" in the Kingdom of Georgia, its inhabitants and history is contained in "La Fleur des histoires de la terre d'Orient" by Hetu'm of Corycos, written around 1307, translated into English in 1520, and later reproduced in the travellers' tales of Samuel Purchas published in 1614. Purrchas uses the term "Hamsem" to designate the region and concludes that this is the place of the original Cimmerian gloom of Homer's Odyssey The translation of He'tums related passage to modern English uses the term Hamshen. He'tum describes the region to be "miraculous and strange place" unbelievable unless seen by own eyes, dark and without roads. Signs of human settlement are that "...People in those parts say that one frequently hears the sounds of men bellowing, of cocks crowing, of horses neighing in the forest," Those people are described by He'tum, leaning upon Georgian and Armenian Histories, to be the descendants of the men of the "wicked" Iranian Emperor Shaworeos who had chased and harassed Christian people. The referenced translation suggests this Emperor could be Shapuhr II, .

Simonian considers the so described difficulty in access not to imply total isolation. On the contrary, he reports, Hemshin served sometimes as a transit route between the coastal regions and the Armenian plateau.

Further theories of medieval settlement to Hemşin are that

  • following the Seljukid Turks occupation, Ani Armenians have fled to Hemshin which had never seen any human face before;
  • there has been continuous influx of Armenians from the South following the initial settlement; resulting in an armenisation of the area thru expelling local Tzans population and
  • the armenization of the Tzan people took place through ruling dynasties in the South.

Sources of the ruling powers in the region, (Byzantine Trapezuntine, Georgian, Armenian and Turkish) are silent about Hemshin; until the conquest by the Ottomans. It is deduced that Hemşin has been governed by local lords under the umbrella of the greater regional powers changing by the time namely the Bagratid Armenian kingdom, the Byzantine Empire, its successor the Empire of Trebizond, the Georgian Kingdom, the Kara Koyunlu and Ak Koyunlu Turkmen Confederations until it was annexed by the Ottoman Empire which collapsed as a result of the WW1 and gave birth to the Republic of Turkey.

The Ottoman conquest of Hamshen occurred sometime in the 1480s: an Ottoman register dated around 1486 calls it Hemshin and mentions it as being an Ottoman possession.

Turkish dominance and division

Turkish influence was firmly established in the region after the Battle of Manzikert in 1071, after which the Seljuk Turks and other Turkish tribes gained a strong foothold in Central and Eastern Anatolia, bringing the local population in contact with the religion of Islam. In 15th century, the region of Hemshin was incorperated into the Ottoman Empire. During the Turkish rule, two most important developments are human migrations and conversions. Most sources agree that prior to Ottoman era majority of the residents of Hemshin were Christian and members of the Armenian Apostolic Church. The details and the accompanying circumstances for the migrations and the conversions during the Ottoman era are not clearly known or documented.

As a result of those developments, distinctive communities with the same generic name have also appeared in the vicinity of Hopa, Turkey as well as in the Caucasus. Those three communities are almost oblivious to one another's existence.

  • The Hemshinli of Hemshin proper (also designated occasionally as western Hemshinli in publications) are Turkish-speaking Sunni Muslims who mostly live in the counties (ilçe) of Çamlihemşin and Hemşin in Turkey's Rize Province.
  • The Hopa Hemshinli (also designated occasionally as eastern Hemshinli in publications) are Sunni Muslims and mostly live in the Hopa and Borçka counties of Turkey's Artvin Province. In addition to Turkish, they speak a dialect of western Armenian they call "Homshetsma" or "Hemşince" in Turkish.
  • Homshentsik (also designated occasionally as Northern Homshentsik in publications) are Christians who live in Abkhazia and in Russia's Krasnodar Krai. They speak Homshetsma as well. There are also some Muslim Hemshinli living in Georgia and Krasnodar and some Hemshinli elements amongst the Meskhetian Turks.

Demographics

Part of a series on
Armenians
Armenian culture
By country or region
Armenian diaspora
Subgroups
Religion
Languages and dialects
Armenian: Eastern (Zok) • Western (Homshetsi)
Sign languages: Armenian Sign • Caucasian Sign
Persian: Armeno-Tat
Cuman: Armeno-Kipchak
Armenian–Lom: Lomavren
Persecution
It has been suggested that Hemşin#Demographics be merged into this article. (Discuss) Proposed since November 2009.

The Ottoman era has witnessed two major developments in the Hemshin region: Islamization and population movements. Islam faith has commenced to spread possibly prior to the Ottoman rule but it has become the general religion not before the end of the 16 th century. A number of population movements (both into and out of the region) are also known to have happened during the Ottoman era. Even though detailed information regarding the nature of these movements is missing, in summary:

  • there has been some emigration from Hemşin of Hemşinli belonging to the Armenian church to western counties of the eastern Blacksea region during the earlier centuries of the Ottoman rule,
  • some emigration by Hemşinli of İslam faith to western Anatolia as well as to the Caucasus has taken place as a result of Turco-Russia wars and the accomponying hardships in the 19 th century,
  • there have been some immigration into the area during the Ottoman rule.


The present community of Hemşinli thus surfacing is exclusively of Islam faith and Turkish speaking. This goes for the people living in Hemşin or people still maintaining links to the area although they live all over in Turkey.

A distinct community settled about 50 km east of Hemşin in villages around Hopa and Borçka call themselves also “Hemşinli” and they are often referred to as the “Hopa Hemşinli”. Professor of Linguistics Bert Vaux at the University of Wisconsin-Milwaukee refers to this group as the “Eastern Hamshenis”. Hemşinli and Hopa Hemşinli are separated not only by geography but also by language and some features of culture and are almost oblivious to one anothers existence. Simonian reports about existence of various different theories regarding the appearance of the Hope Hemshinli group. Those are related to whether they migrated from Hemshin or they were settled by the Ottoman authorities; whether the migration/settlement was early 16th or late 17th centuries; whether the migration took place in one step or two waves. The Hopa Hemşinli are exclusively of Islam faith as well. Simonian reports that there is a controversy regarding whether they arrived in Hope region as Moslems or converted to Islam after arrival .

The Hopa Hemşinli speak in addition to Turkish a language called "Hemşince" or (“Homşetsi” and/or Homshetsma in some sources). Recent studies by Hovann Simonian (Author: The Hemshin: A Handbook (Caucasus World))suggest that this language is an archaic dialect of Armenian subject to influence from Turkish and Laz. Vaux also reports that "Hemşince" has been subject to influence from Turkish to a much greater extent than other Armenian dialects. Hemşince and Armenian are generally mutually not intelligible.

In addition to these groups there are people speaking Hemşince / Homshetsma in the countries of the former USSR whose ancestors have probably originated from Hemşin and/or Hopa Hemşin in course of the various population movements to the Caucasus.

Those among them who confess to the Islam have been deported from the Adjara area of Georgia at the Stalin era to Kazakhstan and Kyrgyzstan. A considerable number of these deportees have moved to Krasnodar Krai since 1989, along with the Meskhetians.

Most of those of Christian faith currently live in Abkhazia and in the Krasnodar Krai region of Russia, in particular, the Sochi area, and Adygeya.

Culture

Hamshenis are well-known for the clever jokes, riddles, and stories that they tell. Some of the anecdotes that the Muslim Hamshenis tell are actually based on older Armenian ones. They accompany dances with their own brand of music using the tulum (the Pontic bagpipe) (for the Western group), the şimşir kaval (flute made of buxus) (for the Eastern group) or the Hamshna-Zurna (Hamsheni zurna) (for the Northern group). The traditional occupations of the Turkish Hamshenis are cultivating tea and maize, breeding livestock, and beekeeping. The Northern Hamshenis of Russia and Georgia, meanwhile, are primarily known as citrus, corn, tobacco and tea growers as well as fishermen. Some Hamshenis (both Muslim and Christian) are also active in economic life as expert bakers, restaurateurs, and transporters, and those in Turkey developed a keen and nationally-renowned expertise in the production of crafted handguns. The Hemshen people and their mansions were featured in issue twelve of Cornucopia Magazine.

Striking scenery in Çamlıhemşin, a district of Turkey's Rize Province mostly populated by Western (Baş) Hamshenis.

Present situation

Hemşinli in Turkey

The Kemalist "Turkey for the Turks" ideology, writes Neal Ascherson, "offered no security for minorities" with "the tiny Hemşinli group having especially compelling reasons to keep its head down" because "its members are the descendants of Armenians". In order to avoid accusations of "separatism" the Hemshinli are discreet and unprovocative about their own identity, taking a full but unobtrusive part in Turkish society.

The filmmaker Özcan Alper, an eastern Hemshinli, made the first motion picture in Homshetsi, Momi (Grandma), released in 2000. As a result, Alper was accused in the Court for State Security of producing material intended to destroy the unity of the state, under article 8 of Turkey's anti-terror law. This law was repealed in 2003 after EU pressure, and Alper's trial did not go ahead. Hamsheni singer Gökhan Birben (from the Western group) and Laz singer Kâzım Koyuncu had also sung in Homshetsi. In 2005, the first music album exclusively of anonymous Hamshen folk songs and sung mostly in Homshetsi, Vova - Hamşetsu Ğhağ was released.

Older generations of Turkish Hamshenis see the reference "Ermeni" (often used by their Laz neighbours) as an insult but some among younger generations, particularly those with strong leftist leanings tend to identify themselves as Armenians.

Mesut Yılmaz, a former Prime Minister of Turkey, was born in Istanbul to a family with partial Hamsheni (Western group) origins. Ahmet Tevfik İleri (who was born in Yaltkaya (Gomno) village of Hemşin), a Deputy Prime Minister and before that, a Minister of Education in Turkey within successive Adnan Menderes governments between 1950-1960, as well as Damat Mehmet Ali Pasha, the Ottoman Grand Vizier on the eve of the Crimean War in 1853 were also Hamshenis. The community issued other important names in Turkish history and society such as Murat Karayalçın, current leader of SHP and a former Deputy Prime Minister and mayor of Ankara who is from Şenyuva (Çinçiva) village of Çamlıhemşin.

There are two ongoing projects involving Turkish NGOs and EuropeAid, European Commission's external aid instrument, that touch their issues. The more recently (2007) launched "Ecodialogue Project" ("Ekodiyalog", web site pending) has set itself as goal raising environment consciousness of the region's enterprises and improving the poor levels and quality of the information relayed by local guides, many of whom are self-styled and unlicensed The other project, started 2004 and involving also the World Conservation Union, aims to raise the profile and awareness of the grouse, particularly black grouse, who visit the region, also with focus on enterprises and guides.

Hamshenis in Russia and the former Soviet Union

Hamsheni baker Şerif Gülaboğlu with his wife Eva (German descent) and sons in Russia (1905).

There are two ongoing projects involving Turkish NGOs and EuropeAid, European Commission's external aid instrument, that touch their issues. The more recently (2007) launched "Ecodialogue Project" ("Ekodiyalog", web site pending) has set itself as goal raising environment consciousness of the region's enterprises and improving the poor levels and quality of the information relayed by local guides, many of whom are self-styled and unlicensed The other project, started 2004 and involving also the World Conservation Union, aims to raise the profile and awareness of the grouse, particularly black grouse, who visit the region, also with focus on enterprises and guides.

Interest in Hamshen heritage is rising among Christian Hamshenis in the former Soviet Union. In 2006, the first music album in Homshetsma by the Ensemble Caravan was released in Krasnodar. Hamshen Scientific, Information and Cultural Centre began to work on exclusive projects in order to recover the cultural heritage of the Hamshenis living in the region. The Armenian newspaper published in Sukhumi carries the name Hamshen.

During the Mikhail Gorbachev period of the Soviet Union in the late 1980s, the Hamshenis of Kazakhstan began petitioning for the government to move them to the Armenian SSR. However, this move was denied by Moscow because of fears that the Muslim Hamshenis might spark ethnic conflicts with their Christian Armenian brothers.

After the dissolution of the Soviet Union, most Hamshenis lived relatively undisturbed. However, those in the Abkhazia region of Georgia had trouble coping with day-to-day life during the Georgian Civil War.

Since 2000, several hundred of the Muslim Hamshenis in Russia who have settled from Kazakhstan and Kyrgyzstan to Krasnodar Krai (about 1000 total) have repeatedly attempted to formally receive registration from the local authorities. This is similar and related to the problem of the Meskhetians. These actions have been made difficult by the attitude of the Krasnodar officials. In defiance of the authorities an organisation of their co-ethnics in Armenia have appealed to the Russian ambassador in Yerevan to get Moscow to intervene in this case and overrule the regional officials who seem intent on preventing Hamshenis from gaining a status of permanent residency.

In the 2002 Russian Federation census, 1,542 people identified themselves as Hamshenis, two-thirds of whom were living in Krasnodar Krai.

Recognition by the Armenian mainstream

Whether Christian or Muslim, most Armenians are willing to work with and try to understand their ethnic cousins. From October 13 to 15, 2005, a Hamsheni international scientific convention was held in Sochi. The conference was organized under the Institute of History of the Academy of Sciences of Armenia, Russian-Armenian Commonwealth Organization of Moscow (commissioned by the Armenian Revolutionary Federation) with help from the Armenian Scientific Informational and Cultural Center, "Hamshen" (Krasnodar, Russia) and Russian Armenian newspaper Yerkramas. It involved scholars from Armenia, Russia, the United States, Germany, and Iran to discuss the past of the Hamshenis. Among the reports presented at the event were "Hamshen: A Historical and Geographic Outline," "Hamshen Armenians," "Pont and Armenia in 1914-1921," "Genocide of Hamshen Armenians in 1915-1923," "Abkhazian Armenians on the Threshold of 21st century," and others. Following the conference, ethnic ensembles of Hamsheni Armenians of the Black Sea coast of Kuban gave a cultural performance.

See also

References

Footnotes

  1. Hamshen and Hamshen Armenians Conference Concluded In Sochi
  2. ^ Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 pp.1-2,4-5
  3. ^ Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477,483-485,491
  4. Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 80, 146-147
  5. Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 1
  6. Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York.
  7. M. Dubin and E. Lucas, "Trekking in Turkey", Lonely Planet, page 126
  8. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 maps 10,13
  9. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 17
  10. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 21
  11. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 42
  12. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 55
  13. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 62
  14. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 65
  15. Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000 map 78
  16. : "As soon as read the letter, another letter arrived the same day from Vashdean's sister's son, Hamam, acquainting with the treachery before him from the troops who had come from Iran. He immediately wrote a letter to Vashdean reprimanding him for his plot. Vashdean grew angry and had Hamam's feet and hands loped off. Then, taking the Iranians, crossed the Chorox river and went to Hamam's city, named Tambur, which he attacked with fire and sword and enslaved. Now the blessed bishop of the city, Manknos, severely cursed the prince. ordered the Iranians to kill the priests in the church named Holy Zion. The bishop had silently prayed to God to ask only that the city be turned into a desert and a ruin and that for all eternity no one reside there. He threw himself on the altar and sacrificed him on Pentecost before mass was offered to Christ. On the next day there was a cloudburst and was consumed by fire as he sat by the city gates of Tambur. Hamam subsequently built this calling it after himself, Hamamashen. And Mangnos' prayer was realized. In one night 3,000 men died, others fled, and the city remained a ruin."
  17. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20-21
  18. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20-21
  19. : " so increased the yoke on people that they could not endure it. For even if they gave all that they possessed, it was not enough to save themselves. This same Sulaiman sent to the city of Dwin his son-in-law, a certain Ibn Ducas (Ibndoke'), an impious and malevolent man, son of one of his maid-servants, who was of Greek nationality. He imposed unendurably heavy taxes on the residents of our land. All the lords, common folk, bishops and the kat'oghikos Esayi came and pleaded with to reduce the onerous level of taxation, but it was of no avail. For the wrath of the Lord had delivered the Christians into merciless hands. sent tax collectors to the different parts of the land with the order to double the yearly collection and to take it immediately, and they implemented the command. Once this was accomplished, this son of satan devised another wicked scheme. He had lead seals put around the necks of everyone, demanding many zuzas for each .Thus did this wicked executioner reduce everyone to the worst extremes of bankruptcy through his intolerant measures. ."
  20. Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. p.92
  21. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 3-13
  22. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 147
  23. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 22
  24. Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.480-481
  25. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p.4
  27. http://rbedrosian.com/hetumint.htm
  28. There is a miraculous and strange place in the realm of Georgia which—had I not seen it with by own eyes—I would neither dare to speak about it nor to believe in it. But since I was there in person and saw it, I shall discuss it. There is a district named Hamshen in that area, its circumference being a three day's journey. And despite the district's extent, the place is so foggy and dark that no one can see anything. For no road goes through it. People in those parts say that one frequently hears the sounds of men bellowing, of cocks crowing, of horses neighing in the forest, and the murmuring of a river which flows thence. These are all regarded as trustworthy signs there that a settlement of people exists in the area. This much is true: in the histories of the kingdoms of Armenia and Georgia it may be read that a certain wicked Emperor Shaworeos , an idolator and ferocious persecutor of Christians, one day ordered that all the inhabitants of Asia come and worship the idols. Those who ignored the command were to be burned with fire. Whereupon it transpired that some of the Christians chose martyrdom to worshipping the idols. Some chose to convert temporarily and, out offear, worshipped the idols, so that they not be deprived of their lives and wordly goods. Meanwhile others took to the mountains and deserted places and somehow kept themselves alive. The group of the best Christians who lived in the Moghon plain thought to leave their belongings and to pass to Greece . While they were so resolved, the Emperor arose before them, ordering that those refusing to sacrifice to the idols should be pulled apart, limb by limb. Now the people cried out to the Lord Jesus Christ and, going by the straight path, they survived. However, the infidelshave resided in that gloomy valley to the present. And they must stay there until the end of the world. So it is believed by everyone, and so it is related.
  29. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 24
  30. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 21,22
  31. Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 26,31
  32. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 26
  33. Hovann Simonian (ed.) "The Hemshin", London, 2007. p31.
  34. Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 61,83,340
  35. Hovann H. Simonian (Ed.),"The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 20,52, 58,61-66,80
  36. Hovann Simonian (ed.) "The Hemshin", London, 2007. p. xxi.
  37. Ibit, Uwe Blasing, "Armenian in the vocabulary and culture of the Turkish Hemshinli".
  38. Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 2
  39. Alexandre Bennigsen, "Muslims of the Soviet Empire: A Guide", 1986, p.217.
  40. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 52-99
  41. Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p.1
  42. Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. pp.476-477, 484, 487
  43. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 159, 165, 176, 257, 332, 333
  44. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., p. 80
  45. Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p. 5
  46. Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001 p.8-9
  47. Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York., pp. 257
  48. Neal Ascherson "Black Sea", 1995, p198.
  49. Rudiger Benninghaus "Manipulating ethnic origins and identity", in Hovann Simonian (ed.) "The Hemshin", London, 2007, pp369-370 and p388 footnotes 160 & 161.
  50. ^ Şener, Cemal. "Lazlar/Hemşinler". Karacaahmetsultan Kültürünü Koruma, Yaşatma ve Türbesini Onarma Derneği (in Turkish).
  51. Biography of Hemşinli Damat Mehmet Ali Pasha Template:Tr icon
  52. Susoy, Yener (2003-12-29). "ODTÜ'de bozkurt rozeti taşırdım". Hürriyet (in Turkish). Retrieved 2008-08-05.
  53. Tevfik Rüştü Aras and Murat Karayalçın hail from Hemşin Template:Tr icon
  54. ^ Bulletin: "Ecodialogue Project". Association for Further Development of Civil Society. {{cite web}}: Check |url= value (help); External link in |publisher= (help)
  55. ^ Bert Vaux himself had as primary Hemshinli informant a young man in his twenties, whose name was changed "to protect the innocent".
  56. Bulletin: "Improving the conservation status of the Caucasian Black Grouse". World Conservation Union. {{cite web}}: Check |url= value (help)
  57. Bulletin: "Improving the conservation status of the Caucasian Black Grouse". World Conservation Union. {{cite web}}: Check |url= value (help)
  58. "Hamshenis denied return to Armenian SSR". Retrieved 2007-02-06.
  59. Window on Eurasia: Russian Region Persecutes Armenian Muslims

General references

  • Bert Vaux, Hemshinli: The Forgotten Black Sea Armenians, Harvard University, 2001.
  • Mack Chahin, The Kingdom of Armenia: A History, Routledge, London, 2001. (ISBN 0-7007-1452-9)
  • Robert H. Hewsen, Armenia: A Historical Atlas, University Of Chicago Press, 2000. (ISBN 0-226-33228-4)
  • Peter Alford Andrews, Ethnic Groups in the Republic of Turkey, Dr. Ludwig Reichert Verlag, Wiesbaden, 1989. p475-497. (ISBN 3-89500-297-6)
  • Hovann H. Simonian (Ed.), "The Hemshin: History, society and identity in the Highlands of Northeast Turkey", Routledge, London and New York. (ISBN 0-7007-0656-9)

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