By Rebecca Bryant, Yiannis Papadakis
The island of Cyprus has been bitterly divided for greater than 4 many years. the most divisive components of the Cyprus clash is the writing of its heritage, a heritage referred to as on via either groups to justify and clarify their very own notions of justice. whereas for Greek Cypriots the heritage of Cyprus starts off with historic Greece and Hellenistic tradition, for the Turkish Cypriot group the heritage of the island starts off with the Ottoman invasion of 1571. The singular narratives either side frequently hire to inform the tale of the island are, as this quantity argues, a method of continuous the conflict which has torn the island aside, and a drawback to resolution.
The Cyprus clash and historical past re-orientates history-writing on Cyprus from a device of department to a sort of discussion, and explores a manner ahead for the way forward for clash solution within the region.
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Extra resources for Cyprus and the Politics of Memory: History, Community and Conflict
11. 12. 13. 14. 15. 16. 17. 18. 19. C YPRUS AND THE POLITICS OF MEMORY Christians who converted to Islam during the Ottoman period was only 200 (Bedevi 1966: 139). s, Kitromilides from Harvard and Attalides from Princeton (where they also worked for some time). See for example Attalides (1979) and Kitromilides (1979, 1989, 1990). It may be significant to note that sociologically they belong to a younger generation than the Greek Cypriot historians previously examined. They came of age in a post-independence Cypriot society, one whose independence was shattered by the actions of the extreme right-wing nationalists and ultimately led to the coup and the subsequent Turkish offensive.
One could also include Kostas Kyrris (1977), whose book, Peaceful Co-Existence in Cyprus under British Rule (1878–1959) and after Independence: An Outline, was also published by the PIO. Yet we will not dwell on this work as, despite its novel preoccupation with coexistence, it has largely remained within the historiographical genre of the previous period. This is especially so with regard to its lack of a theoretical framework of nationalism and its preoccupation with racial origins. What truly distinguished Kitromilides and Attalides is a theoretical framework9 that treated nationalism as a relatively novel historical phenomenon, rather than treating the nation as an eternal, transhistorical entity.
In her discussion of recent revelations about the fate of certain missing persons, Galatariotou notes: . . while so many Greek Cypriots constantly demand to be told the truth about ‘what happened’ in 1974, when they come into close contact with a solid bit of the supposedly longed-for truth . . many of them are repelled by it; they instantly withdraw from it while violently attacking it, as if truth itself is The Enemy. This indicates, she notes, ‘resistance to the type of insight and knowledge on which real psychosocial change is predicated’.