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Professor Nikos Lygeros: Perspectives on Genocide

by Professor Nikos Lygeros — mathematician, artist, poet, human rights activist. (opus)

Posted: Wednesday, June 06, 2012 at 10:33 AM UT | Updated: February 02, 2016

art exhibition


About the author:
Professor Nikos Lygeros

Condemning inhumanity

N. Lygeros

We tend to talk about the others according to analyses by foreigners, there are, though, texts which are determinative by themselves. They don’t need a specialized interpretation. For the experts on the genocide of the Armenians there are many; however, hardly do they appear on newspapers. The following extract is written by Dr. Mehmet Resit, commander of Diyarbakir.

“There are two possibilities. Either they clear the Turks or the Turks will clear them. I couldn’t stand indecisive before these two alternative solutions. My Turkishness was more powerful than my medical competence. I said to myself: instead of their eradicating us we ought to eradicate them. […] If history reproaches me, I will accept it. However, it is indifferent to me what other nations write or will write about me”.

Dr. Mehmet Resit
Commander of Turkish Forces and Governor of Diyarbakir, Turkey. 1915.

With these few and simple phrases the writer explains the genocide of 1,500,000 Armenians. Nobody can say that he is a foreigner, since he is a Turk. Nobody can say that he is illiterate, since he is a doctor. Nobody can say that he is not aware of the issue, since he is a commander. In substance there is no excuse. Moreover the issue and the problem of the recognition of the genocide of the Armenians prove how the Turks deal with it. Even though the genocide has been recognized by tenths of countries and institutions at an international level, the Turks insist that it is not a genocide and we should examine the Ottoman archives, but this has been already taking place. History reproaches this crime against humanity, but the Turks do not admit it and remain intransigent. They do not change their position because the accusation does not scare them. And the reason for that is simple. For, there is not any condemnation. 

The paradigm of the genocide of the Armenians is not indicative only for the genocide of the Pontiacs but for the Cypriots as well. Invasion and occupation may be pointed as accusations but they have not been condemned. And for this reason the Cypriot issue has remained undeveloped for decades. Whereas with the recourses there is condemnation and along with it there is also the cost of inhumanity. The drastic developments on the Cypriot issue over the last few years are mainly due to the recourses of the Cypriots. It is only through those that they managed to transform the accusation into condemnation. Now the Turks should not look only at their eternal present which used to determine everything. Now they should pay attention at their past as well, because it decides for their future. Through recourses and the concept of condemnation, inhumanity has now a cost. Economy functions as the dynamics of ethics and this is what they are now afraid of. 


The genocide of the Pontiacs: when white turns into black

N. Lygeros
Translated from the Greek version by Evi Charitidou

The genocide of the Pontiacs in comparison to the genocide of the Armenians was more sophisticated because it didn’t have to leave traces behind, ones that could be used as accusations against the Turks nationalists. More specifically the Austrian Minster of Foreign Affairs reports to Berlin on the policy of their allies.

“The policy of the Turks is to extinguish the Greeks as enemies of the state as it has done previously with the Armenians through a generalized persecution of the Greek element. The Turks implement a tactic of dislocation of the populations without distinction and possibility of survival from the coast to the interior of the country, so that the displaced are exposed to pauperization and starvation. The abandoned houses of the exiled are plundered by the Turkish battalions of punishment or burned and destroyed. And all the other measures which were on the daily agenda of the persecutions against the Armenians are repeated now against the Greeks”.

Not only is this testimony indicative of the method; it also demonstrates the problem of the repercussions in case there is no condemnation and recognition of a genocide. For a genocide may hide another one. The reactions raised against the genocide of the Armenians were not enough to obviate the genocide of the Pontiacs. In substance the Turks changed only the methodology, but the result was the same again. This change renders the issue of the recognition of the genocide more difficult because many of the Pontiacs died as they couldn’t suffer weather conditions of the winter. And this is the reason why the genocide of the Pontiacs was named: in French Le massacre blanc (Τhe white massacre). The Turks did not allow them to take with them neither blankets nor food. And they only allowed stations in deserted places. This is confirmed by the French confidential reports of that time.

“Six weeks now massive massacres against the Greeks take place. The number of those killed is up to 40,000”.

In another report of the Intelligence Service of the French Army Headquarters we find:

“From serious sources, 50,000 people were exiled in the interior under the already-known conditions. The Hellenism of the Black Sea coast underwent an absolute extinction”.

In total this information shows the necessity of the recognition of the genocide of the Armenians and the Pontiacs so as to set an end to this deadly series with Smyrne, Imvros, Tenedos, Constantinople and Cyprus. Even now shadows of the past are coming back to remind us of the crimes which some try to hide in indifference and everyday life. However, these crimes cannot come under statute of limitations.


genocide monument

Notre sang (poème) [French]
N. Lygeros
Traduit du grec
par Anne-Marie Bras

Il tomba si doucement
Que son corps
Devint notre terre.

De sa blessure
Il l’abreuva.

Il n’avait plus de nom
C’était notre inconnu.

Our blood (poem) [English]
N. Lygeros
Translated from the Greek version by A.-M. Arm

He fell so softly
That his body
Became our land.

From his wound
He watered.

He had no name
It was our unknown.

The genocide of the Pontiacs recognition

N. Lygeros
Translated from the Greek version by Evi Charitidou

Rarely do we know whether a struggle is worthy during our passing life. We are used to fight out of a need, without knowing whether there actually is an evaluative element proving the rationality of our stance in an objective way. Recognition of genocide belongs to these rare cases in which humanness touches humanity directly. This struggle is valuable regardless of the fighters giving it. When a whole people became victim of inhumanity, humanity itself was the one to have been hurt. The same holds for the genocide of the Pontiacs. This is not only a local problem concerning a minority. Pontus as a Greek element and as an acritic entity of our civilization constitutes one of the singularities characterizing our multiplicity. Consequently, we shouldn’t isolate the Pontiac cause neither as a historic fact nor as a strategic goal. On the contrary, we have to integrate the know-how we possess in the human rights domain.

The example of the genocide of the Armenians recognition is both indicative and efficient; because intermediate targets were not attained by state institutions, but by lobbies. When the European Union recognized the genocide of the Armenians in 1987, Armenia was not an independent state yet. Thus, the framework of a state is not indispensable, and consequently this is not an excuse for inertia. The example of the 2004 European Union report on the Imvros issue is spectacular, because many Greeks had been considering that Imvros was one of the ‘lost homelands’ and just that. However, the most efficient example at personal level is the recent Cypriot struggle in the domain of the massive appeals against Turkey. For, at this level each refugee contributes to the indirect liberation of his country, by transforming a moral and humane problem into one to be characterized as economic and strategic. Through the human rights strategy, the Cypriots proved that economy can be interpreted as the dynamics of ethics.

In total, all these historic examples substantially constitute the basic elements of a strategic mix, which in coordinated moves proves that it is a powerful weapon in the human rights domain; especially as regards the genocide of the Pontiacs recognition issue. The Pontiacs are not alone in this struggle for recognition, because other peoples, too, have suffered and are still suffering by the Turkeys’ diachronic military regime. However, they have both experiences and successes in difficult cases and it’s those that we have to use dynamically within a strategic framework in which the sentimental and traditional elements do not suffice. This struggle should be organized through appeals at an individual level, but also through specialized lobbies at a group level, too.


Our Pontiac memory

N. Lygeros
Translated from the Greek version by Evi Charitidou

Who will claim our existence and our history, unless we do it?

No real mentions to the Hellenism of Pontus are there in Greek school books... There can be no struggle without memory and education... 

Pontus has not forgotten us. We on our part should not forget it, because it is a part of our history. If we forget it, we will forget our existence, too.

— N. Lygeros

For a contemporary Greek, a Pontian is not a victim of genocide, but just a hero of stupid jokes essentially and historically coming from Turkey. No real mentions to the Hellenism of Pontus are there in Greek school books, as it has correctly been pointed out by A. Pavlidis. Our children are not aware of the Pontiac laments’ beauty. They are not aware of acritic songs; because no one teaches them the historic given. Moreover, experts on Pontus able to occupy seats in Greek Universities are rare. For, strategy of silence takes real action. In other words, we on our own reinforce the genocide of memory. For an average Greek the Pontians are not refugees in full capacity of the term. However, he does not wonder who is not a refugee or descendant of one in Greece. This simplification of the Pontiac question, allows many to eradicate it from our national issues. Now there is a very positive framework for the genocide question shaped by the problem of the Cyprus Republic recognition; but no one evaluates it efficiently for the Pontiac question. Especially in France but also throughout the European Union, the Armenians dynamically claim their rights and recognition of the genocide as a sine qua non condition. This is a creative and cooperative paradigm. Genocides of the Armenians and Pontians are historically related and recognizing the one reinforces recognizing the other. However, they have to function together in pair since the same objective is shared. We have to be united in present and future through our past. The dynamic claiming is necessary particularly in this critical period for the European Union, which inspects the elements of Turkey. Who will claim our existence and our history, unless we do it? If we forget our own memory and turn it into a joke, which human rights court will come and assist our struggle? There can be no struggle without memory and education. The Pontiac element is not a generated case of the Greek history. The mention to the Empire of Trabzon suffices to prove this. Whoever is aware of this, can fight; but, what about the others? The Greeks must be aware of their history, if they truly want modern Hellenism to exist. The Pontians still continue chanting our history; but who listens to their songs? Many of us have forgotten laments, hymns and genocide. However, only few and the stones remember. Their resistance should be strengthened by the European standards, since the Greek ones are not enough, to aid our motherland a posteriori again. Pontus has not forgotten us. We on our part should not forget it, because it is a part of our history. If we forget it, we will forget our existence, too.


The necessary recognition of the genocide of the Assyrians

N. Lygeros
Translated from the Greek version by Evi Charitidou

It is significant to realize that the Assyrian victims are our victims, too...

The Armenians, Assyrians and Greeks are victims of the same trinity of genocide. Consequently, only united as three fingers we will manage to claim our human rights. So, let's recognize as soon as possible the genocide of the Assyrians in Greece.

— N. Lygeros

Many of our own in Greece do not know what to do exactly as regards the genocide issue. And most of them remain passive by simply waiting for moves on the part of the others. Whereas the European Union’s decision in 2006 and Sweden’s one in 2010 are clear, since they present the three genocides of the Armenians, Assyrians and Greeks as parts of a single framework. In fact, it is in this framework that the partial recognitions by Australia stand.

In Greece we very well know that these genocides resulted by the same strategy on the part of the Ottoman Empire, the Young-Turks and the Kemal regime. In reality, they are a trinity of genocide. And it is in this way that it should be presented to constitute the most powerful weapon in the recognition struggle.

The genocide of the Greeks of Pontus has been recognized since 1994 and the Armenians one since 1996. Therefore, it is necessary to recognize the genocide of the Assyrians, if we truly want to rationally and efficiently fight barbarity and genocide of memory.

This coalition framework has to be created not only on humanness grounds, which is the primary and the most important reason, but also on grounds of strategy. For, we cannot ostensibly fight for the recognition of the genocide of our own, while we ourselves are not fighting for the recognition of our own.

It is significant to realize that the Assyrian victims are our victims, too. And no one has the right to leave its own deceased behind. The same holds for the human rights fighters who as Servants of Humanity should not let any barbarians grab their victims.

If we do not do this, then our struggle has no meaning and attacks by Turkey should not surprise us, when we turn to international courts, because, we ourselves would not have met our obligations towards our deceased.

The Armenians, Assyrians and Greeks are victims of the same trinity of genocide. Consequently, only united as three fingers we will manage to claim our human rights. So, let’s recognize as soon as possible the genocide of the Assyrians in Greece.


Genocide of the Ukrainians and achievements of humaneness

N. Lygeros
Translated from the Greek version by Evi Charitidou

“Not only does the Unquenchable Flame symbolize genocide by fire, but also recognition by light.”

— N. Lygeros

In Greece the genocide of the Ukrainians is almost unknown. Holodomor has not been heard not even as a word. Whereas 17 countries have already recognized the genocide of the Ukrainians as a crime against humanity. In a way we could say that as to Greek standards this has been a successful genocide, since society has either forgotten it or is indifferent to it. However, this does not mean that victims and executioners do not exist. This does not mean that innocent people were not murdered and that Just people do not struggle for recognizing the 1932-1933 genocide.

The Unquenchable Flame’s message is simple: Ukraine recalls, the world recognizes. And its symbolism is absolutely comprehensible. The Crucified Christ in the Virgin Mary’s heart explains the death’s birth. Wheat cobs refer to the artificial famine. Many of us lack knowledge of what is evident regarding this human tragedy. It does not matter any longer. Now we may learn everything. We have access to that time’s secret archives explaining to us the framework and causes of having scattered testimonies in the past. Oblivion is no longer an option; only indifference is. Evidence exists and proves the horrible fact of that Soviet period. We may now directly face the magnitude of sacrifice and horror of crime.

As Greeks we know exactly what the word ‘genocide’ means; because our people has experienced it in its guts and has many times died out of it. There is no need for us to have it explained. We just have to learn Ukraine’s forgotten history. The fact of being unaware cannot surprise us. Genocide’s methodology is comprehensible. It is based on the one hand upon extinguishing humans by transforming them into animals so that animals would devour them and on the other hand on vanishing proof. Thus, survivors find it twice as much difficult to display the tragedy’s seize and without the Justs’ existence they might end up in committing suicide, as Primo Levi did. Not only does the Unquenchable Flame symbolize genocide by fire, but also recognition by light.

As Greeks we are not responsible for the Ukrainians’ genocide, but as citizens we are responsible for genocide of memory. The genocide of the Ukrainians touches us through humanity and time. We should not merely learn; what is due is to take action through memory as resistance towards the system of oblivion and in favor of human dignity. Moreover, each genocide is a lesson, and not only for executioners seeking for its efficiency, but also for the Justs fighting for human rights. The genocide of the Ukrainians bears an important contribution. Its ideological background and its geopolitical implications enriched executioners’ tools. And our unawareness cannot remain neutral. It is being inductively charged and turns us into accomplices. By the Unquenchable Flame our memory becomes an achievement of humaneness.


Recognizing morals

N. Lygeros
Translated from the Greek version by Evi Charitidou

Why aren’t you crying on hearing the word genocide?

Do you simply want to live with no conscience?

Our genocide won’t be recognized by your neutrality. Your stance won’t make anything change.

— N. Lygeros

Why aren’t you crying on hearing the word genocide? Aren’t you sorry for the innocents? Do you prefer oblivion? Can’t you hear them waiting in the earth silence? Did you forget them behind the bars? Can’t you see the ripped bellies? Can’t you hear women screaming when raped by the barbarians? Can’t you see the piles of men’s head? What exactly is that you want to forget, their pain or your guilt? Just because you were not then there, don’t you have to be here now? Back then would you have written down genocide for the next humans not to forget? Is it that you know that you wouldn’t have done anything back then either? Is it that you wonder whether you would have collaborated with the barbarians to save your sake? You wouldn’t burn women as they have done; you would simply close your eyes not to watch, wouldn’t you? Aren’t you closing your eyes now as well not to cry? Isn’t one genocide enough for you to make you cry? What else do you want? Simply, not to have a house, not to have a job? Is this the only thing torturing you? So, you haven’t ever learned what pain means? Do you want to believe that your own have no interference with the genocide? Do you want us to be neutral and our history not to affect us? Is it that you don’t want to have a history reminding you of not having done anything for our genocide? Do you simply want to live with no conscience? To escape your guilt? However, either you want it or not, the genocide exists; as the innocents and Justs do exist. Even barbarians do exist. You don’t want to take a posture; for, you don’t know the issue. However, the issue knows your posture. Our genocide won’t be recognized by your neutrality. Your stance won’t make anything change. You don’t want to see by whom history is written, but it is being written. Your next decisions won’t be yours, but they will exist without you. Every day you will see more and more states recognizing our genocide and you will not have done anything about it. Just because you were born with us, you consider that you have the right of expressing an opinion, while the only thing you have is a duty. It is on the name of memory where humanness is written, nowhere else. You are so lucky to belong to the next ones; yet, your thinking left you behind with the previous ones. You haven’t changed, because you haven’t died, and now even when you die, still, you won’t change anything. You’ve decided to be neutral, because you were useless. However, now that our genocide is recognized, you know which your role has been in this process. You are annoyed not only by genocide, but also by recognition. The former will never know of your existence, but the latter will recognize you.


System's supplies

N. Lygeros
Translated from the Greek version by Evi Charitidou

In 1933 in Ukraine there were children without parents born. Those were the death children. They had no future. There was no longer any need. Need was the children themselves. Their bloated bellies showed by themselves that they were class children. They should not have existed. They were mistakes of the system which did not accept any mistakes. They were open mouths with eyes shut. They did not want to see system’s world, where their single right would be to give birth to death. They did not dare talk; system provided for everything, even for hunger. When mothers ran with their child on their shoulders to look for food, there was nothing. Hunger belonged to system’s services. And when mothers fell exhausted with their children nailed on their back, the system had already provided that children should never abandon their mothers. Thus, children especially babies as they were tied on their mothers’ back, were slowly dying, following mothers to death, as the system wanted to. Of course, in cases life resisted - because it had not understood how system was functioning - then there was always the ultimate help of a bullet in the head. In the Stalin system, each citizen had the same rights and should conform. The bullet was the swiftest solution to difficult cases. Every citizen had a right to the same bullet. No injustice, no inequality was allowed by the system for the humans’ sake.

The 1932 preparation delivered a lot, but in 1933 it exceeded all expectations. Every day 25 thousand people were dying. That was a new form of harvesting. There was no longer wheat, but hopefully people were ready to sacrifice themselves for the system. They knew what kind of worries daddy had when system was not delivering. And that was logic, because with so many system supplies, it would be unthinkable for people not to die so soon. In Ukraine there wasn’t any good pupil in barbarity’s domain and the system had to deliver intensive courses for them to understand its basic functioning. It was obliged to explain them that they had to eat each other so that no friction and malfunctioning would exist in the system. However, the humans resisted again. To help them out the system explained to the army that it lacked any trace of humanness and that everything was permitted. Then things went better. The Stalin system methodology finally delivered properly. In this way, Ukraine was taught the notion of genocide as the system’s ultimate offer. After so many efforts on the part of the system to attain its goal, it would be unthinkable for us not to honor it by recognizing the genocide of the Ukrainians. Except that certain fans of the system are shy and we have to convince them that they have committed a crime against humanity.


Genocide and humanness

We cannot simply wait for the others; for, they might do the same thing and in this way we may find ourselves at a useless ‘Nash equilibrium’, while we could attain an effective ‘Pareto equilibrium’, if we had a cooperative framework against barbarity.

N. Lygeros
Translated from the Greek version by Evi Charitidou

Why does genocide of the Ukrainians remain unknown to Greece and Cyprus? Recently it has been recognized by Spain and Argentina. More than 10 states have already recognized it, while genocide of the Pontiacs has been recognized only by Greece and Cyprus. Aren’t seven million victims enough for recognition? What else do we want? If we on our part don’t recognize the genocide other peoples suffered from, who will recognize our own? Whereas there are conspiracies among barbarians aiming at eliminating entire peoples, rarely do victims support each other. Barbarity makes every effort to isolate victims; and they feel that they are alone indeed. In any case, they have to prove what they have suffered from. The genocide of the Jews and the one of the Armenians show us how methodology of recognition works. In fact, genocide of the Armenians allows us to ensure ways of recognition, even in cases where the guilty does not admit his culpability. We follow developments but we are not on alert. We only know how to be in standby phase. We all occupy ourselves with our own job, which usually is our mere life; for, we lack scope or greatness to see the pain of the other. We are waiting for recognition work to be accomplished by the communities. Except that these communities, especially when they still are in economic migration phase are incapable and ineffective regarding these issues where human rights expertise is needed. Consequently, we should not wait for one another. The work of recognition is too big for a single individual to do, even when this individual is human. It necessarily is a collective work. Thus, we should not simply wait for the Ukrainians to move towards Greece and Cyprus, where economic complexes are still developed due to the recent soviet system collapse. We, too, should help them in any way possible; by translating material condemning barbarity in Greek; by publishing articles informing the Greek population; by delivering lectures explaining the historic facts of 1933. We cannot simply wait for the others; for, they might do the same thing and in this way we may find ourselves at a useless ‘Nash equilibrium’, while we could attain an effective ‘Pareto equilibrium’, if we had a cooperative framework against barbarity. Each of the genocides teaches us something and our resistance makes our humanness grow; as long as we want it.


Genocide's contribution

N. Lygeros
Translated from the Greek version by Evi Charitidou

[in French]
“Tout notre héritage culturel est le fruit des apports de toutes les nations. Nous comprenons ceci d’autant mieux lorsque nous pensons combien appauvrie eût été notre culture si les peuples condamnés par l’Allemagne n’eussent point été capables, tels les Juifs, de créer la Bible ou de donner le jour à un Einstein, à un Spinoza; si les Polonais n’eussent été à même d’offrir au monde un Copernic, un Chopin, une Curie; si les Tchèques n’eussent produit un Huss, un Dvorak; si les Grecs n’eussent donné un Platon ni un Socrate; si les Russes n’avaient offert au monde un Tolstoï et un Rimski-Korsakov; les Français un Voltaire, un Montesquieu, un Pasteur; les Hollandais un Erasme, un Grotius et un Rembrandt; les Belges un Rubens et Maeterlinck; les Norvégiens un Grieg; les Yougoslaves un Negosti; les Danois un Kierkegaard.

lawyer and human rights activist

— Raphaël Lemkin
lawyer, human rights activist (1900-1959)

If genocide contributes to something, this, undoubtedly, is to becoming conscious of loss. However, such a loss should be conceptualized and its tangible depiction imagined, in case it has really taken place. Even in the context of our struggle to recognize genocide we often forget to realize the absence of those who have never been born due to their ancestors’ death.

We are thinking of the victims and even of certain people, especially if we know their work and their contribution to humanity’s evolution. But, who’s thinking of those who didn’t have this possibility? The answer is simple: Raphael Lemkin. It’s him who conceived the notion of the word ‘genocide’. But, he goes deeper than this. It’s through his writings that he shows us the human path deprived of voice in society’s oblivion. He detaches from the nations their fruit to donate it then as a gift to whole humanity. Thus, the humans are gifts for humanity.

In this new framework, the notion of genocide obtains a new dimension which in parallel concerns the negation of genocide. Genocides are not any longer isolated events within time with a local impact, despite their horror. They constitute crimes perpetuated in the course of time, as long as they are not recognized as such. And this is the reason why such a crime against humanity becomes so abominable. For, it doesn’t cease hurting humanity; with the latter one being again in the position of a mother gutted by the barbarian who snatched her child to decapitate it. The crime is conceived by leaving an indelible stigma in time and by the child’s inability to preserve in its memory its gutted mother. Thus, the murder committed is double. It doesn’t pursue the wound only, but also its permanence. It doesn’t limit itself only to symbolism; it desires stigmatization, as well. Crucifixion is not enough for the executioner, because he’s afraid of resurrection.

The whole problematic regarding genocide finds itself in the duration of the action, as long as we tend to consider it as a simple fact. For, we forget the victims’ descendants; and mainly their possible contribution to the evolution of humanity. This is what Raphael Lemkin’s text reminds us of. By giving us the names of humans who have assisted humanity, he makes us tangibly comprehend the loss represented by genocide for humanity. Moreover, it allows us realize that not only does this concern current humanity, but also the future one which will never have the possibility to be born, to live, and create. Raphael Lemkin insists on this fact, so that we grasp the importance of condemning this crime against humanity. Moreover, this indicates us that we cannot limit ourselves to recognition. It’s necessary to pass to the penalization phase to condemn those who wanted to decapitate the child, even if the mother was already gutted.

So, recognition cannot constitute but the first step in the reparation process, since the crime was committed through time. So, in human dimensions, the real problem of genocide is not its historicity, since this is unquestionable, but its diachronic character through the genocide of memory. The crime against humanity does not take place only against the ones who passed away, but certainly also against those to come. This is what we should always bear in mind, when we examine genocide; and this is its contribution.


Monologue on genocide

N. Lygeros
Translated from the Greek version by Evi Charitidou

Who can afford the existence of a genocide? Silence. No one! Time. But then who? Time. The monsters! Yes, they can… Since they afford all human injustices… Why not the inhumane as well? Right, why not… Besides, do we need them for anything else? Time. Of course not… as long as they resist animals and save the humans… But, is this a life? Who could bear it? Silence. No one! Time. And what about joy? Pause. They are not meant for this… They don’t share pain, so, why to share joy. Joy is humane, isn’t it. They aren’t in need of this. Their existence derives from the necessity. If individuals weren’t the power of the system, if animals weren’t the tools of the system, who would find monsters useful? Silence. No one! Time. Just a question… Now, that I’m thinking it over; now that I am alone, now that I have no family, how have I managed to become human? Who helped me? Did I become by myself? I wish I could say this with certainty… Yes, I wish… Was it the monsters? Time. But, these, too, how…no! Pause. Why? Time. Yes, why? Monsters are like that from the beginning. They are born monsters. To help the humans… And why? Why? Silence. What’s the real reason for this role? What? I don’t know, sincerely, I don’t know… Silence. Unless… Time. Unless, it’s the humanity. Then everything is explained.


Όταν μίλησε το ανθρώπινο κάρβουνο

N. Lygeros
[Greek] Κείμενο: Όταν μίλησε το ανθρώπινο κάρβουνο

Εσύ... Ναι εσύ... Δεν είναι έκθεση εδώ, ούτε παράσταση... Εμείς τα ανθρώπινα κάρβουνα δεν είμαστε ζωγραφιές... Ξέρω, ξέρω έτσι το παρουσίασαν για να μας βάλουν εδώ. Είμαστε πληγές πάνω στο ξύλο. Το κάρβουνο και το χαρτί... όλα είναι ξύλο. Αυτό αντέχει πάνω του τη μνήμη... Σιωπή. Εκείνο το νεκρό παρελθόν που ζει μέσα στο μέλλον. Διότι το ξύλο είναι και νεκρό και ζωντανό. Είναι σαν εμάς... τους επιζώντες... Σαν αυτούς που δεν κατάφερε να εξαφανίσει η συστηματική καταστροφή της γενοκτονίας. Είμαστε οι νεκροί που μιλούν. Είμαστε οι ζωντανοί που σιωπούν. Είμαστε αυτοί που δεν θα έπρεπε να είναι. Γεννηθήκαμε αθώοι και πεθαίνουμε αθώοι διότι δεν μας πρόλαβαν. Είμαστε θέμα χρόνου. Δεν ξέρω αν ο θεός ήταν μαζί μας ή ήταν και αυτός μόνος αλλά ο χρόνος είναι μαζί μας. Και τώρα έχουμε και τους δίκαιους στο κομμάτι της ανθρωπότητας που δεν μπορεί να μας ξεχάσει. Μήπως είσαι και εσύ δίκαιος; Κοίταξε με πιο προσεχτικά. Κάτσε λίγο απέναντί μου για να σε δω... Τα μάτια σου... είναι υγρά... Το βλέπω... μην προσπαθείς να το κρύψεις... τα χέρια δεν σταματούν τα δάκρυα... απλώς βρέχονται και αυτά. Έλα πιο κοντά... Χρόνος. Θέλω να σου πω την ιστορία μου... Θα την θυμάσαι; Χρόνος. Δεν ξέρεις ακόμα... Δεν πειράζει, δεν είσαι τέρας... Λοιπόν άνθρωπε, είμαι από εκεί όπου το χρώμα του δέρματος είναι το ίδιο με τη γη. Δεν ξέρεις για τη γη μου... Σιωπή. Λίγοι ξέρουν... Μην ανησυχείς. Σημασία για μένα έχει να ανήκεις πλέον σε αυτούς... Αλλιώς ποιος θα πει για τα εγκλήματα κατά της ανθρωπότητας; Είσαι μάρτυρας λοιπόν... Μπορεί να γίνεις και δίκαιος μετά... Εξαρτάται πόσο πόνο αντέχεις... Αν έχεις δάσκαλο θα σου μάθει... αλλιώς να βρεις... Κατάλαβες; Μόνο αυτός μπορεί να σου διδάξει πώς να μας βλέπεις. Εγώ σου δείχνω μόνο πώς να μάς κοιτάς... Η ιστορία μου άρχισε έτσι.


Quand le fusain humain parla

N. Lygeros
[French] Traduit du Grec par Anne-Marie Bras

Toi… Oui toi… Ce n'est pas une exposition ici, ni une représentation… Nous les fusains humains ne sommes pas des dessins. Je sais, je sais, ils le présentent ainsi pour nous mettre là. Nous sommes des blessures sur le bois. Le fusain et le papier, tout est bois. Il porte sur lui le mort et le vivant. Silence… C'est comme nous… les survivants… Comme ceux que la destruction systématique du génocide n'est pas parvenue à faire disparaître. Nous sommes les morts qui parlent. Nous sommes les vivants qui se taisent. Nous sommes ceux qui ne doivent pas être. Nous sommes nés innocents et nous mourons innocents car ils ne nous ont pas laissé le temps. Nous sommes une question de temps. Je ne sais pas si Dieu était avec nous ou avec lui seul mais le temps est avec nous. Et maintenant nous avons les justes dans un morceau de l'humanité qui ne veut pas nous oublier. Peut-être es-tu un juste toi aussi ? Regarde-moi plus attentivement. Tiens-toi un peu en face de moi que je te voie... Tes yeux… sont humides... Je le vois… N'essaie pas de me le cacher… Tes mains n'arrêtent pas les larmes… Seulement elles sont mouillées elles aussi. Viens plus près… Un temps… Je veux te dire mon histoire… Tu t'en souviendras ? Un temps… Tu ne sais pas encore… Ça n'a pas importance, tu n'es pas un monstre… Donc Homme, je viens de là-bas où la couleur de la peau est la même que celle de la terre. Je ne connais pas ma terre. Silence… Peu la connaissent… Ne t'inquiète pas. L'important pour moi est que tu fasses parti désormais de ceux-là. Autrement qui parlera des crimes contre l'humanité ? Alors tu es témoin… Peut-être deviendras-tu juste après… Cela dépend de ce que tu peux supporter. Si tu as un maître pour t'apprendre… Autrement trouve-le… Tu as compris ? Seul lui peut t'apprendre comment nous voir. Moi je te montre seulement comment nous regarder… Mon histoire commence ainsi.

Επιστολή του παρελθόντος

Ν. Λυγερός

Αν θες να μάθεις
για την αξία
των πιστεύω σου
δεν είναι ανάγκη
να το μελετάς
θεωρητικά το θέμα
αρκεί να διαβάσεις
επιστολή του παρελθόντος
και να δεις άμεσα
εκείνο το έγκλημα
κατά της Ανθρωπότητας
που αγνοούσες
αλλά υπήρχε
πριν επιλέξεις
μια πορεία
λόγω γενοκτονίας.

“Honorable Comrade Stalin, is there a Soviet government law
stating villagers should go hungry? Because we, collective farm
workers, have not had a funt of bread in our kolhosp since January 1, 1932. It's not only Horby, but also Hlobin and Semeniv, where there is mass famine among the people. We are kolhosp workers and have decided to ask: What will come next?

"The question arises: How can we build a socialist peoples
economy when we are condemned to starving to death «the harvest is still four months away? What did we die for on the battle-fronts? To go hungry, to see our children die in pangs of hunger?

(Letter to comrade Stalin from Horby, Hlobyn raion, Kremen-
chuk oblast, from collective farmers — unsigned).



19 χρονών σκλάβος

Ν. Λυγερός

Όταν είσαι
19 χρονών σκλάβος
και δουλεύεις
κάθε μέρα
για να βγάλεις
ένα ψωμί
που δεν τρως
λόγω κόμματος
πως θες
να πιστέψεις
ότι βρίσκεσαι
στον κόκκινο
πριν χυθεί
και το δικό σου
αίμα μαζί
με των άλλων
όταν σε τρώνε
οι δικοί σου.

Collective farm workers currently have a very bad view of kolhosp building. When I worked in the kolhosp for a year on the tractor and had 250 workdays, I received twelve poods of bread and nothing more: How can I survive? I'm torn up, hungry and am not even ashamed of writing you, because I am a young person; I am 19 years old.

(Letter to Comrade Stalin from Krivoshein, Rohoziv, Boryspil raion, Kyiv oblast)







The Greek-Armenian relations

N. Lygeros
Translated from the Greek version by Evi Charitidou

Greek-Armenian relations should not be based on a theoretical basis only and have a merely symbolic character. Greek-Armenian relations exist for centuries now. We have been together both in life and death. We both know what the word genocide means; and this was taught to us by the same perpetrator. We have experienced our own people’s death by barbarity and we now each one of us has a country where we live free; this, however, does not mean that we are not besieged. Consequently, one cannot remain neutral while the other one is suffering. Spartans served as an example to the fighters of Artsakh and they in turn showed us the substance of resistance. Even our churches with their wounds stand by us against barbarity. Thus, our relations cannot be passive only and if we cannot just attend each others’ genocide commemoration day. In fact, together we have to support the recognition of the genocide of Assyrians. For, only united we will manage to crack down on indifference, oblivion and genocide of memory. Our relations should cover the fields of science, culture, language, religion. For, we both know how valuable diasporas are to our nations’ evolution. For centuries now we have been helping each other to create civilizations affecting Humanity and displaying resistance and sacrifice. However, we have to be practical as well, because we are under pressure. The Azeri and Turkish states are governed by the same mentality and they do not recognize crimes against Humanity. Neither of our two nations was born to be victim. So, this is not our fate. We are the ones that they did not manage to genocide and we have to produce our work with determination, actively and efficiently. Without forgetting that we have no other choice, we also have to use our intelligence in every way possible aiming not only at being here, but also at letting our history to our future; otherwise they would have been no point in our surviving. Economic pressures which we are under will change, because we will become an energy hub and a geopolitical player, but this has to take place to the benefit of our people and our country. The Greek-Armenian relations should be exemplary to other peoples too, those who resist the powerful, the system and barbarity. It is to us that this duty belongs.


Οι ελληνο-αρμενικές σχέσεις

Ν. Λυγερός

Οι ελληνο-αρμενικές σχέσεις δεν πρέπει να είναι μόνο θεωρητικές και να βασίζονται αποκλειστικά σε ένα συμβολικό χαρακτήρα. Οι ελληνο-αρμενικές σχέσεις υπάρχουν εδώ και αιώνες. Ζήσαμε μαζί και στην ζωή και στο θάνατο. Ξέρουμε και οι δυο μας τι σημαίνει η λέξη γενοκτονία και τη μάθαμε από τον ίδιο θύτη. Ζήσαμε το θάνατο των δικών μας από τη βαρβαρότητα και τώρα έχουμε ο καθένας μας μια χώρα, όπου ζούμε ελεύθεροι. Δίχως αυτό να σημαίνει ότι δεν είμαστε πολιορκημένοι. Συνεπώς δεν μπορούμε να στεκόμαστε ουδέτεροι, όταν υποφέρει ο ένας από τους δυο μας. Οι Σπαρτιάτες έδειξαν το παράδειγμα στους μαχητές του Αρτσάχ και αυτοί με τη σειρά τους μάς έδειξαν την ουσία της αντίστασης. Ακόμα και οι εκκλησίες μας με τις πληγές τους συμπαραστέκονται ενάντια στη βαρβαρότητα. Οι σχέσεις μας λοιπόν δεν μπορεί να είναι μόνο παθητικές και ο καθένας να πηγαίνει απλώς στην επέτειο της γενοκτονίας του άλλου. Μάλιστα θα πρέπει μαζί να υποστηρίξουμε την αναγνώριση της γενοκτονίας των Ασσυρίων. Διότι μόνο ενωμένοι θα καταφέρουμε να πατάξουμε την αδιαφορία, τη λήθη και τη γενοκτονία της μνήμης. Οι σχέσεις μας πρέπει να αφορούν την επιστήμη, τον πολιτισμό, τη γλώσσα, τη θρησκεία. Διότι ξέρουμε και οι δυο μας την αξία της διασποράς για την εξέλιξη του έθνους μας. Αιώνες τώρα βοηθάμε ο ένας τον άλλο για να παράγουμε πολιτισμούς που επηρεάζουν την Ανθρωπότητα και δείχνουν την αντίσταση και τη θυσία. Πρέπει όμως να είμαστε και πρακτικοί, διότι δεχόμαστε συνεχώς πιέσεις. Το αζερικό και το τουρκικό κράτος έχουν την ίδια νοοτροπία και δεν αναγνωρίζουν τα εγκλήματα κατά της Ανθρωπότητας. Κανείς από τους δυο μας δεν γεννήθηκε θύμα. Δεν είναι λοιπόν η μοίρα μας. Είμαστε αυτοί που δεν γενοκτόνησαν και πρέπει να παράγουμε το έργο μας αποφασιστικά, ενεργητικά και αποτελεσματικά. Δίχως να ξεχάσουμε ότι δεν έχουμε επιλογή, πρέπει να χρησιμοποιήσουμε τη νοημοσύνη μας με κάθε τρόπο όχι μόνο για να είμαστε εδώ, αλλά και για ν’ αφήσουμε στο μέλλον μας την ιστορία μας, αλλιώς δεν θα είχε νόημα που επιζήσαμε. Οι οικονομικές πιέσεις που δεχόμαστε θα αλλάξουν, διότι θα γίνουμε ενεργειακός κόμβος και γεωπολιτικός παίκτης, αλλά αυτό πρέπει να γίνεται πάντα προς όφελος των ανθρώπων μας και της πατρίδας μας. Οι ελληνο-αρμενικές σχέσεις πρέπει να είναι παραδειγματικές ακόμα και για τους άλλους λαούς που αντιστέκονται στους ισχυρούς, στο σύστημα και στη βαρβαρότητα. Σ’ εμάς ανήκει αυτό το καθήκον.


On the survivor

On the survivor by Nikos Lygeros

N. Lygeros
Translated from the French by Evi Charitidou

How to imagine a woman who survived genocide without dying out of pain? It is enough see her deciding to eventually deliver a speech during a commemoration day. We had such a chance last month in Ukraine. Because it is by discovering somebody who has survived another genocide case that we realize the way in which unknown people view us. We were in the National Opera’s big hall in the presence of the President of the Republic of Ukraine. After she was announced, an old lady stood up assisted by her daughter to walk. To reach the scene, she had to cross a podium. At that point, she lost her balance and her daughter could not hold her. Thus, the entire hall of the Opera saw the Holodomor survivor falling down. It was exactly at that moment that we all realized what the loss of a survivor does really mean. Suddenly, this idea had nothing in abstract. After the survivor stood up, she delivered a speech marked by humanness. While she was heading back to her seat the President himself escorted her to protect her from any risk of falling down again. This move on the part of the President was all symbolic. For, the survivor certainly is the spearhead for recognizing genocide. And it is exactly this realization that urged him help her. He knows the value of her existing as regards the recognition cause. That survivor shows us thanks to her life, which was nothing but survival, the magnitude of human spirit. That survivor proves us the humaneness resistance to barbarity. Against any totalitarian system she constitutes by resisting a symbol for all recognition combatants and for all peace fighters. She is not just an old lady as those who forget and remain indifferent think. Neither is she fashionable as some cynical and fanatics, too, claim. That survivor is an endangered example of humaneness. It is necessary to keep in mind the famous Cicero’s quote on the dead to comprehend the state of mind which should govern us: ‘the life of the dead is placed in the memory of the living’. That survivor shows us that we are responsible for holding her alive in our collective memory. This phenomenon is general and should not be limited to one genocide case. Every survivor male or female reminds us that nothing justifies a genocide case. No barbarity should be allowed. This is what every male and female survivor says to society. And it is up to us to listen to this unique message, by comprehending that forgetting her equals to her premature death. That survivor reminds us that even though we were not present at the time of genocide, we are all responsible for genocide of memory. Letting a survivor to get lost in oblivion renders us accomplices. Whereas remembering her equals to a real action of resistance. And we are all capable of doing it. Knowing that this action is within our abilities comes to us from the existing of survivors of every genocide case. Thus, any crime against humanity does not have only victims, but it has also proof. And it is thanks to these testimonies that we can condemn executioners of history. This is the survivors’ contribution. Their survival is a sacrifice, their life a gift, and their death our memory. Hence, it is up to us to comprehend the sacrifice, accept this gift, and safeguard their memory.


Περί της επιζήσασας

Περί της επιζήσασας

Ν. Λυγερός

Μετάφραση από τα γαλλικά: Κάτια Ρωσσίδου

Πώς να φανταστούμε μια επιζήσασα της γενοκτονίας χωρίς να πεθαίνουμε από πόνο; Αρκεί να τη δούμε όταν αποφασίζει τελικά να μιλήσει κατά τη διάρκεια μιας επιμνημόσυνης τελετής. Είχαμε αυτή την ευκαιρία τον περασμένο μήνα στην Ουκρανία. Διότι ανακαλύπτοντας μία επιζήσασα μιας άλλης γενοκτονίας, αντιλαμβανόμαστε πώς μας βλέπουν οι άγνωστοι. Ήμασταν στη μεγάλη αίθουσα της Εθνικής Όπερας όπου παρευρισκόταν ο Πρόεδρος της Δημοκρατίας της Ουκρανίας. Αφού την ανήγγειλαν, μια ηλικιωμένη κυρία σηκώθηκε και με τη βοήθεια της κόρης της προχώρησε προς το βήμα. Πριν φθάσει στη σκηνή, έπρεπε να διασχίσει μια εξέδρα. Εδώ, έχασε την ισορροπία της και η κόρη της δεν μπόρεσε να τη συγκρατήσει. Έτσι όλη η αίθουσα της Όπερας είδε την επιζήσασα του Holodomor να πέφτει. Ακριβώς εκείνη τη στιγμή συνειδητοποιήσαμε τι σημαίνει η απώλεια μιας επιζήσασας. Ξαφνικά, αυτή η ιδέα δεν είχε πια τίποτα το αφαιρετικό. Η επιζήσασα αφού στάθηκε εκφώνησε ένα λόγο που είχε το στίγμα της ανθρωπιάς. Όταν επέστρεφε για να καθίσει, ο ίδιος ο Πρόεδρος τη συνόδευσε για να την προστατεύσει από τον κίνδυνο να πέσει. Αυτή η κίνηση εκ μέρους του Προέδρου ήταν εντελώς συμβολική. Διότι βέβαια η επιζήσασα είναι η αιχμή του δόρατος για την αναγνώριση της γενοκτονίας. Και είναι αυτή η συνειδητοποίηση που τον ώθησε να τη βοηθήσει. Γνωρίζει την αξία αυτής της ύπαρξης όσον αφορά στο ζήτημα της αναγνώρισης. Αυτή η επιζήσασα μάς δείχνει, χάρη στη ζωή της, που δεν ήταν παρά επιβίωση, το μεγαλείο του ανθρώπινου πνεύματος. Αυτή η επιζήσασα μάς αποδεικνύει την αντίσταση της ανθρωπιάς ενάντια στη βαρβαρότητα. Ενάντια σε κάθε απολυταρχικό σύστημα αποτελεί με την αντίστασή της ένα σύμβολο για όλους τους αγωνιστές της αναγνώρισης, για όλους τους μαχητές της ειρήνης. Δεν πρόκειται απλώς για μια ηλικιωμένη γυναίκα όπως το σκέφτονται εκείνοι που ξεχνούν και εκείνοι που παραμένουν αδιάφοροι. Ούτε πρόκειται για ένα φαινόμενο μόδας όπως διατείνονται οι κυνικοί όσο και οι φανατικοί. Αυτή η επιζήσασα αποτελεί παράδειγμα ανθρωπιάς που είναι είδος υπό εξαφάνιση. Είναι απαραίτητο να έχουμε στο νου το γνωστό γνωμικό του Κικέρωνα για τους νεκρούς, για να αντιληφθούμε την κατάσταση του πνεύματος που πρέπει να μας διακατέχει: η ζωή των νεκρών έγκειται στο να ζουν μέσα στη μνήμη των ζωντανών. Αυτή η επιζήσασα μάς δείχνει ότι όλοι είμαστε υπεύθυνοι για να κρατηθεί ζωντανή μέσα στη συλλογική μας μνήμη. Αυτό το φαινόμενο είναι γενικό και δεν θα έπρεπε να περιοριστεί σε μια γενοκτονία. Κάθε επιζήσασα, κάθε επιζήσας μιας γενοκτονίας μάς θυμίζει πως τίποτα δεν δικαιολογεί μια γενοκτονία. Καμιά βαρβαρότητα δεν πρέπει να επιτρέπεται. Αυτό λέει στην κοινωνία κάθε επιζήσας, κάθε επιζήσασα. Και σε μας εναπόκειται ν’ ακούσουμε αυτό το μοναδικό μήνυμα, κατανοώντας ότι το να την ξεχάσουμε ισοδυναμεί με πρόωρο θάνατο. Αυτή η επιζήσασα μάς θυμίζει ότι έστω και αν δεν ήμασταν παρόντες την ώρα της γενοκτονίας, είμαστε όλοι υπεύθυνοι για τη γενοκτονία της μνήμης. Το να αφήσουμε μια επιζήσασα να χαθεί μέσα στη λήθη, μας καθιστά συνένοχους. Ενώ η μνήμη της αποτελεί μια πραγματική πράξη αντίστασης. Και αυτή την πράξη, είμαστε όλοι ικανοί να την μιμηθούμε. Η επίγνωση ότι αυτή η πράξη είναι εντός των δυνατοτήτων μας προέρχεται από την ύπαρξη των επιζώντων κάθε γενοκτονίας. Γι’ αυτόν το λόγο, κάθε έγκλημα κατά της ανθρωπότητας δεν έχει μόνο τα θύματά του, αλλά επίσης τις αποδείξεις του. Και είναι χάρις σ’ αυτά τα αποδεικτικά στοιχεία που μπορούμε να καταδικάσουμε τους δήμιους της ιστορίας. Αυτή είναι η συμβολή των επιζώντων. Η επιβίωσή τους είναι μία θυσία, η ζωή τους ένα δώρο και ο θάνατός τους, η μνήμη μας. Σε μας εναπόκειται, λοιπόν, να κατανοήσουμε αυτή τη θυσία, να δεχτούμε αυτό το δώρο και να διαφυλάξουμε τη μνήμη τους.


Sur la survivante

Sur la survivante

N. Lygeros

Comment imaginer une survivante du génocide sans mourir de souffrance? Il suffit de la voir lorsqu'elle décide enfin de parler lors d'une cérémonie de commémoration. Nous avons eu cette occasion le mois précédent en Ukraine. Car c'est en découvrant une survivante d'un autre génocide que nous saisissons comment nous voient les inconnus. Nous étions dans la grande salle de l'opéra national en présence du président de la République d'Ukraine. Après avoir été annoncée, une vieille dame s'est levée, assistée de sa fille pour marcher. Avant d'arriver sur la scène, elle devait emprunter une passerelle. Là, elle a perdu l'équilibre et sa fille n'a pu la retenir. Aussi toute la salle de l'opéra a vu s'effondrer la survivante du Holodomor. C'est à cet instant que nous avons réalisé ce que signifie la perte d'une survivante. Tout à coup, cette idée n'avait plus rien d'abstrait. Après s'être relevée, la survivante a prononcé un discours sous le signe de l'humanité. Lorsqu'elle est revenue s'asseoir, c'est le président lui-même qui est allé auprès d'elle pour lui éviter tout risque de chuter. Ce geste, de la part du président, était tout à fait symbolique. Car c'est bien lui le fer de lance de la reconnaissance du génocide. C'est cette conscience qui l'a obligé à aider la survivante. Il sait la valeur de cette existence pour la cause de la reconnaissance. Cette survivante nous montre grâce à sa vie, qui ne fut que survie, l'honneur de l'esprit humain. Cette survivante nous démontre la résistance de l'humanité face à la barbarie. Contre tout système totalitaire, la résistante représente un symbole pour tous les combattants de la cause, tous les guerriers de la paix. Il ne s'agit pas seulement d'une vieille femme comme le pensent ceux qui oublient et ceux qui demeurent indifférents. Il ne s'agit pas simplement d'un effet de mode comme le suggèrent les cyniques ainsi que les fanatiques. Cette survivante est un exemple d'humanité en voie de disparition. Il est nécessaire d'avoir en tête la célèbre maxime sur les morts de Cicéron, pour comprendre l'état d'esprit qui doit nous habiter : la vie des morts consiste à vivre dans la mémoire des vivants. Cette survivante nous indique que nous sommes tous responsables de sa survie dans notre mémoire collective. Ce phénomène est général et ne saurait être réduit à un seul génocide. Chaque survivante, chaque survivant d'un génocide nous rappelle que rien ne justifie un génocide. Aucune barbarie ne doit être permise. Voilà ce que dit à la société, tout survivant, toute survivante. Et c'est à nous d'entendre cet unique message, en réalisant que son oubli correspond à une mort avant l'heure. Cette survivante nous rappelle que même si nous n'étions pas présents au moment du génocide, nous sommes tous responsables du génocide de la mémoire. Laisser choir une survivante dans l'oubli revient à se rendre coupable de complicité. Alors que sa mémoire correspond à un véritable acte de résistance. Et cet acte, nous sommes tous capables de le faire. Cette conscience que cet acte est à la portée de tous, nous provient de l'existence des survivants de chaque génocide. Ainsi tout crime contre l'humanité n'a pas seulement ses victimes mais aussi ses témoins. C'est grâce à leurs témoignages que nous pouvons condamner les bourreaux de l'histoire. C'est cela l'apport des survivants. Leur survie est un sacrifice, leur vie un don et leur mort, notre mémoire. À nous donc, de comprendre ce sacrifice, d'accepter ce don et de garder leur souvenir.


The right time

N. Lygeros
Translated from the Greek version by Evi Charitidou

In the diplomatic documents from Vienna (1909-1918), Polychronis Enipikides writes:

"Genocide à la turque is mute, cunning and oriental, it has no theoretic background, but rather a looting one. The so-called deportations, exiles of habitants of entire villages, those exhausting marches of women, children and old men in the snow- men were already in labour battalions or in the army- do not lead of course in any Auschwitz with the diabolically organized machinery of physical extermination of the human being - no! It had been, though, an en route Auschwitz, people were dying en marche, they did not march to arrive some place else. No. They were marching to die of hardship, freezing cold, hunger, debasement of the human. That was the diabolic system, craftily set up. There was no Auschwitz at the end, because for the most there was no terminal. Death was the trip itself to death, not the end of the trip".

As proved by the mention to Auschwitz the document is certainly posterior to genocide of the Pontiacs and WW II. Consequently, the framework of comparison with the genocide of the Armenians and the genocide of the Jews exist. The above mentioned genocide cases exist due to the domino effect theory. Since the former has not been recognized as a crime against humanity, the latter one followed altered and the third one used the former as a model for the operation of oblivion. The Turkish element showed the example of the unacceptable and, as the international community had not responded properly, the other cases of genocide followed. So, the international community even though it is not guilty, is responsible.

The same is now happening with the Eastern question. The problem of the genocide of the Armenians, the Pontiacs, of Imvros and Tenedos, of the Great School of the Nation, of the recognition of Cyprus exist. What else do we need in addition to at last realize that negotiations should not be launched prior to resolving these essential problems? In the past, we did the mistake, and as a whole in fact, not to react to the expansionist tactics of Turkey. Now, with the European given we can not accept this any longer. It is a matter of morals, decency and reliability. And this holds especially for the genocide of the Pontiacs which has not been recognized by no other state apart from Greece. The framework is positive and contacts should take place within the European Union with Austria and France and outside of it with Armenia. To launch the actual recognition of the genocide of the Pontiacs by Cyprus we have to use the current given. It does not suffice to lament our black fate. There are lawsuits to be filed, we have to claim the rights of the Pontiacs now, before genocide committed by oblivion takes place.


Two genocides, one tactic

N. Lygeros
Translated from the Greek version by Evi Charitidou

The issue of the recognition of the Cypriot Republic is no longer formal. It is clearly indicative of the tactics of the same barbarity constantly trespassing human rights. Many have forgotten the genocide of the Armenians and the genocide of the Pontiacs, but now they have to admit that the tactics of Turkey remains the same even as regards technical and official issues which are self-evident for all states and especially for the European Union member states. Many on the grounds of ignorance or diplomacy isolate facts so that these will not become accusation evidence. While in reality, the deep state aims always at the same target: showing off the Turkish element through exterminating all the peoples hindering this aim. It may seem paradoxical, but we have to highlight this. This aim is directly linked with the culture, or to use more accurate terminology, with the lack of culture. If we comprehend this primary condition, then we can realize the Turkish tactics. Since the deep state cannot display the Turkish element through culture, especially when compared with those created by the Armenians, the Greeks, the Kurds etc, it decided to eradicate the peoples of these cultures to at last overcome the complex of inferiority. The name of invasion of Cyprus is not by chance. While officially the Turkish army wanted to protect its brethren, the invasion code word bore the symbolic name of Attila, which is related with the fame that not even grass would not grow again after his passing. The same idea explains why the houses in the Maronitic village of Assomatos (Bodiless) in the occupied territory were deprived even of their groundwork so that a huge statue of Kemal's could be set. Timelessly each regime of Turkey's tries to differentiate itself officially from the previous ones regarding the barbarities committed; essentially, though, it continues aiming at the same objective in its own way. The Turkish tactics is intransigent, because it has not undergone the cost for committing barbarities not only against the suppressed peoples, but against the entire Humanity. And now again she is trying to persuade the whole European Union that she has nothing to do with the Turkey of the previous times, whereas the issue of the Cypriot Republic recognition nullifies her own arguments. And the same holds for the recognition of the genocide of the Armenians and the Pontiacs. Even if we examine only the officially recognized facts, Turkey has committed two genocides using the same tactics without any cost, as proven by the situation in Imvros, Tenedos and Cyprus. Now the question for the international community is whether it has to wait for the genocide of the Kurds as well, in order to realize that Turkey does not constitute a state of law but a barbarity pretending to be a state.


History and Sin

N. Lygeros
Translated from the Greek version by Evi Charitidou

On May 14th 1914, the Minister of Interior Talaat Pasha gives the following secret order:

"It is urgent on political grounds that the Greek inhabitants of the Minor Asia coast be obliged to evacuate their villages and settle down to Erzeroum and Chaldea's prefectures. If they deny to move to the indicated places, you are asked to give oral orders to our Muslim brethren, so that they oblige the Greeks with any kind of atrocities to expatriate by themselves and on their own initiative. In this case do not forget to take from the dislocated persons statements that they abandon their fireplaces on their own initiative entirely".

Moreover when we recall that Talaat Pasha is one of the main responsible for the genocide of the Armenians, it becomes harder to believe that the eradication of any non-Turkish element was not scheduled and that it did not belong to a general state planning. Nothing happened spontaneously. Any move by the Turkish system has always had the same objective. Unfortunately, the people who realized this were very rare and could not convince our own; and this is the reason why we experienced the most marred pages in our modern times. The genocide of the Armenians and the Pontiacs belong to the same framework as proven now by the historic documents. However, they are not unique cases. The problem of the recognition of the Cypriot Republic, even though it may seem formal and procedural, it belongs, in reality, to the same framework, and the same tactic. We must not isolate it from the historic reality. For, it is the natural continuation of the same effort referring to the ideology shown by the nazi regime. It is not only that the country itself should be "clean", but also it needs a "vital space", which is Cyprus, the Aegean Sea and Thrace. Now as this area belongs to the European Union it is natural for Turkey and its intransigent tactic to claim a place in it. In this way, Turkey wishes to control internally what she considers as her space. We must deal with this doctrine as European citizens belonging to an institution based on human rights. We cannot accept Turkey's will on economic grounds, which do not exist since agreements are already implemented. The Eastern question incorporated into the historic context poses the problem of our ontology and this is the reason why it is so important.


Armenity as a representative of Humanity

N. Lygeros
Translated from the Greek version by Vicky Baklessi

If the one hundred years anniversary of genocide of the Armenia is so important it isn't because of a local confrontation, as the Turkish body wants to present it. The Genocide of the Armenians doesn't only concern the Armenians, not due to the existence of the trinity of the Genocides, but because the Armenity at the time of the Genocide operated as a representative of Humanity. For this reason the Genocide is a crime against Humanity and not only against Armenian. If the Genocide of the Armenians touches us, it is due to the fact that we belong to Humanity. Because it is this which the genocider struck when he tried to annihilate all the Armenians and the Armenity through the destruction of the civilization. Armenity could have given in and to have disappeared but it resisted and as a representative of Humanity, it began the struggle for the recognition of the Genocide in the whole world, so that an overall pressure is exercised on the genocider who continues to deny its crime after so many decades. In essence the Armenity shows also the path of this crusade for the Just and the innocents who never abandoned this struggle for the Rights of Humanity. It’s not a matter of a detail, the issue of Genocide, but of the most tough confrontation that Humanity lives with barbarity, the memory with oblivion, the substance with authority.


The necessary seriousness of the fighters

N. Lygeros
Translated from the Greek version by Vicky Baklessi

Professionalism is necessary in the struggle for the recognition of the Genocide, not of course for the salary, because fighters are not mercenaries but for the style and the seriousness. Because the continuers of the genociders, those that still deny as well the existence of the Genocide use immense financial means to confront us. This way it has nothing to do with a conflict between historians, as Turkey would want it, but a battle on a strategic level, where any mistake has a great cost since everything is at stake. Barbarity uses solely the rhetoric, because there isn't a historical background that can provide a foundation to its position thus only the maieutic with its strategy is capable of resisting and winning, because it knows how to manage and avoid the strikes of that insidious weapon. For this reason the solemnity of our whole approach mustn't have any weakness at any point of argument. Consequently every source must be examined and cross referenced. Every reference to arrangements and agreements must be done with specific articles within the context of the entire text. The issues of the Genocide are not simple and we must be careful. Now that we are gaining more and more ground in this area we must think within the concept of accumulation, so that we are not dragged backwards by the moves of the institutions that deny the Genocides.


The genocide of the Kurds

N. Lygeros
Translated from the Greek by Athena Kehagias

Under the pretext of pseudo friendship, our diplomacy is not expressed freely, in regards to the genocide of the Kurds, because this is what is all about, and nothing else or less.
All diplomatic approaches collapse, against a State which believes it can commit genocides undisturbed.
Because some are still waiting for the recognition of older genocides, they forget to fight for those taking place right now.
The whole cooperation which is occurring before our eyes between Turkey and the terrorist organization Daesh, hasn't managed to open them wide as yet.
After the elections, things have worsened for the Kurdish population, because the deep State sees that its continually losing ground, which it wants to regain through crimes occurring on a daily basis in the Kurdish regions, and it doesn't care if it's regarding, women, children and unarmed civilians, since they constitute an even easier target and promise a safer result.
The Kurdish people have not only got the right to self-determination and liberation, but also to live independently, as that is officially common knowledge, ever since the Sevres Treaty, and we very well know in which area they obtain this right, due to its historicity.
Turkey is anything but a a State of law, and is constantly violating the Kurdish rights.
But now things have taken enormous proportions and no one can close his eyes in front of this genocide hereon, otherwise we are accomplices, and not merely diplomats.
Because the victims need the Just and not the neutrals.
Let's put an end to this hypocrisy and falsehood, because we belong to Humanity.


The notion of genocide in Education

N. Lygeros
Translated from the Greek by Athena Kehagias

The notion of genocide in Education, has not yet been recognized by the Republic and doesn't comprehend the important role that it plays in the development of the young humans. At a time when some people try to abolish even the vocabulary of genocide while it belongs to the Charter of the United Nations, other countries give emphasis to its teaching. In reality if they all understood that the notion of genocide is the first right of Humanity and not simply an element of human rights, they would realize the great value it has for humans and in fact on an international level. It is therefore necessary that the learning of this value exists in the teaching of generations, which was introduced by Raphael Lemkin and was established in the United Nations. It is not merely another lesson among others. It is necessary so that one can say that s/he belongs to Humanity without exception. Thus, it is not merely an education's program among others but a fundamental value of international Education. The objective is not that it be imposed, but to be recognized as a measure of protection from the totalitarian regimes which do not respect humans, because they are not afraid of Humanity as an entity of Time.


The ugly drawings

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Why do these
ugly drawings exist?
What is the point?
Only beauty
suits painting.
And you insist as if you don’t know.
So much of ugliness
hurts everybody!
Is this the purpose?
Now I think it over
it is only few that
the beauty can touch;
because the others are few.
While ugliness
touches everyone.
Finally, you did well;
otherwise who would pay attention
to the victims of genocides.

Uniquement noir et blanc ?

N. Lygeros
[in French] Traduit du Grec par A.-M. Bras

Uniquement noir et blanc ?
Même pas une petite couleur
pour que rie
un peu notre petite lèvre !
Nos hommes
ne sont pas des pions...
Personne ne joue
aux échecs avec eux...
Alors pourquoi seulement...
Tu sais maintenant
que je les ai regardés
tes portraits
peut-être sont-ils mauvais
mais ils sont humains
comme si l'humanité
n'avait pas besoin
d'autres couleurs
pour exister déjà.



You did not write monologues

N. Lygeros
Translated from the Greek version
by Evi Charitidou

You did not write monologues
you have forgotten me…
Whilst you know
that they are important
to me…
and courts
are not excuses…
Since, you had promised,
hadn’t you?
Will you do something?
Why did you forget me?
Aren’t you paying attention to me any longer?
So, I’m waiting…
Since, you know!

The victims of the genocide

N. Lygeros
Translated from the French version
by Evi Charitidou

The victims of the genocide
are not the victims of
a simple, brutal and barbarous crime,
they constitute the wounds of Humanity
which concern us all;
therefore it is not enough only
to remember them but to struggle
so as their recognition
will not be but the first step
in the reparation process.
Without this, it is useless.


Darfur, my love

N. Lygeros
Translated from the Greek version
by Evi Charitidou

In oblivion and indifference
I don't want to die yet
not before testifying 
for Humanity.

I am not a survivor yet
because there is no genocide committed yet
according to experts
and executioners. 

So, I decided to be a Just
despite all and despite everyone
in order to denounce the horror of oblivion
and the oblivion of horror.

Darfur, my love,
I am not dead, yet. 

The humanity's child

N. Lygeros
Translated from the Greek version
by Evi Charitidou

You’ve asked me not to concern anymore
with the problems of the humanity.
You are right life is more important
and the humanity is so deductive. 
It’s just that whenever I see this child,
this specific child who died
because somebody decided that it must,
shouldn’t we do something about it?
When you have your own children 
if somebody hurts them
won’t you ask for help?
Then I will be beside you again
to do what you now deem useless.


The gaze of Far East

N. Lygeros
Translated from the Greek version
by Evi Charitidou

When you look at the gaze of Far East
you can understand the miracle of love
which has endured everything for a life. 

Otherwise, if yellow bothers you, learn
that it is the same red blood that is shed
by the inhuman torture.

Don’t look only at your suffering,
because you will believe that you are alone
whereas that is what the whole humanity is. 

The only way to change things
is that you get hurt in the same way
wherever the wound of humanity might be.

The other being

N. Lygeros
Translated from the Greek version
by Evi Charitidou

The other being
is not hiding
it’s inside you
it suffices to research it
and you will invent
only in this way you will feel the pain
for the others 
without having them feeling sorry for you.



N. Lygeros
Translated from the Greek version
by Evi Charitidou

don’t wait for disciples
they start their work alone
with no hope for help
for, it is the others waiting 
for their action for humanity;
if there are disciples
and they bear masters’ work
then they will change life
and will at last think
of the role of continuity 
out of the present.

The strange girl

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Don’t be afraid that the strange girl
doesn’t have two legs
this is for you not to forget
our genocide. 

Of course, you were alive that time
when we all died
but you didn’t know
how about now?

Now that you know everything
why are you still wondering
which is your role here
along with the fighters?


The sequence of the masters

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Every oasis believes that is alone
in the desert’s vastness 
and yet, the traveler knows about them
for, each one of them allowed him
to survive and traverse the vacuum.
Thus, the sequence of the masters
continues its work alone
irrespective of society
to help humanity.

We are here still now

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Still now after the genocide
we are here with you
to encounter them.

So, don’t be afraid and move 
on the path of light
without going back.

It’s a matter of time if we prevented
the peace crime
and genocide of memory.


As long as there is suffering in the world

N. Lygeros
Translated from the Greek version
by Evi Charitidou

As long as there is suffering in the world
the path of perfection
will show us the return
for, it’s not possible to let
the humanity hurt
even if this means
that we will have to suffer
again for all the others.

The black angel

N. Lygeros
Translated from the Greek version
by Evi Charitidou

You say that you want to help humanity
but you are wondering when you see the victims
not bearing the color you had expected.

You haven’t yet realized why the invisible
is so important for all those who
love humanity and time. 

Colors are societal and only that
we deal with nothing but the light
so that it’s not lost in the darkness.

So, when you see the black angel
don’t react negatively
and listen to its suffering. 


Why are you still waiting?

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Why are you still waiting
to finally recognize 
the genocide of the Assyrians
is it because voters
are not enough for you,
is it because they have not shared
the same fate with you,
but, if you are conscious
you should swiftly 
say your own yes
during the voting of the Parliament
when Greece will do
her own duty
towards history 
and humanity. 

The crosses in the cemetery

N. Lygeros
Translated from the Greek version
by Evi Charitidou

The crosses in the cemetery
were not merely stony
each one of them was unique
to also constitute a gift 
to the Armenian culture
and Humanity as well. 

However, the barbarians came
to destroy them 
and kill death as well 
so that not even a single trace
of Armenia would exist 
and they ripped silence. 

They did not wait for the Justs
who arrived after
the sneaky crime
to rebuild 
the whole cemetery
against barbarity.


The power of knowledge

N. Lygeros
Translated from the Greek version
by Evi Charitidou

The power of knowledge 
remains unknown
to most people
and this is the reason why
their rights
are blatantly violated
but, when you learn
how to learn
coercion by authority
does not intimidate you
for, you then know
how to resist
of artificial principles
which do not respect
human values.

Human rights are colorless

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Human rights are colorless!
Here, what is affirmed by the proponents of truth!
And the whole world accepts the ineptitude of the case
without showing the slightest resistance.

Yet, for centuries now the humans of peace
know that rights have the color of blood. 
So, why such occasional hypocrisy
in this society never ceasing forgetting. 


Prayers at the concentration camp

N. Lygeros
Translated from the Greek version
by Evi Charitidou

If you knew how many prayers
were heard at the concentration camp
at the same time
when barbarity 
was ripping off human bodies, 
you would read 
all the descriptions on tortures 
in a different way
for, you wouldn’t only feel 
your pain inside you 
but also that of all victims 
accompanying you 
when you are alone.

Next to the Beast

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Next to the Beast
you suffer and cry
because you learn about the others
to whom you weren’t paying attention
before becoming human
in a class
where the goddess died
so as to finally read
the human work
on Humanity
and time
and fight with him
for the recognition
of our genocides.


Questions to the Council

N. Lygeros
Translated from the Greek version
by Maria Stambolidou

Claire, can you suffer for others?
Guy, are you aware of suffering of the victims?
Hubert, have you been informed about anxiety of the survivors?
Jacqueline, have you seen a headless man?
Jacques, do you know how to recognize the barbarism?
Jacques, will you dare to defend the oppressed?
Jean-Louis, are you afraid of the threats?
Michel, are you a fighter of peace?
Pierre, will you choose the justice?
Renaud, will you eliminate the barbarians?
Valery, will you belong to the Justs?

Our choice

N. Lygeros
Translated from the Greek version
by Maria Stambolidou

but above all


Himno armenio

N. Lygeros
Traducción al español de Eduardo Lucena González y Olga Raptopoulou

Himno armenio
con letras de hierro
tenemos en la mente
para no olvidar
la tierra roja
con las piedras
porque los dragones
todavía viven allí
con las cruces de piedra
aun cuando hay
en todas partes alrededor
que esperan
la luna
para atacar
a nuestros inocentes
por ellos si quieres
ser Justo
mucha fuerza
para soportarlo.

Si no sientes dentro

N. Lygeros
Traducción al español de Eduardo Lucena González y Olga Raptopoulou

Si no sientes dentro
el armenio, el asirio y el griego póntico
cómo aprenderás sustancialmente
qué significa genocidio
y crimen contra la humanidad
sólo los Justos pueden ser los tres
sin ser nada de ellos
por eso prepárate 
a sufrir tú también
si quieres verdaderamente
por el reconocimiento
de este triple genocidio
y para votar juntos
la ley justa
para que se haga justicia
a todas nuestras víctimas.


The Recognition of Genocide

N. Lygeros
Translated from the Greek version
by Evi Charitidou

The Recognition of Genocide
concerns the Assyrians as well
for there are peoples
who don’t distinguish
between our victims
because each one of them
suffers on its part
when it is forbidden
not only to live
but also to die
as a free man
belonging to Humanity
and not to oblivion
which is functioning
together with the genociders
and those indifferent
therefore you yourself
be careful not to become
the one who forgets
our victims
due to lack of knowledge
of their nationality.

El Reconocimiento del Genocidio

N. Lygeros
Traducción al español de Eduardo Lucena González y Olga Raptopoulou

El Reconocimiento del Genocidio
concierne a los Asirios también
porque hay pueblos
que no distinguen
nuestras víctimas
porque cada uno
sufre también
cuando le prohíben
no sólo vivir
sino morir
como hombre libre
que pertenece
a la Humanidad
y no al olvido
que funciona
con los genocidas
y los indiferentes
por eso
ten cuidado con convertirte
en el que olvida
a nuestras victimas
porque no sabe su nacionalidad.


The pogrom of Baku

N. Lygeros
Translated from the Greek version
by Evi Charitidou

On Lenin Street
nobody dared to help
the Armenians who were fragmented
burnt, executed.

The whole world was
waiting stunned for the end of hell
before the pogrom’s horror.

Yet, we were in 1990.

Our claims were culpable.

Our thoughts condemned
by a barbarian regime
were streaming towards the sidewalks.

However, despite the oblivion of some
and unconsciousness of others
this pogrom of Baku marked our minds forever
in such a way so as to give us the right to live
on the land of our ancestors.

To πογκρόμ του Bakou

Ν. Λυγερός

Στην οδό Λένιν
κόκκινη από αίμα
κανένας δεν τολμούσε να βοηθήσει
τους Αρμένιους που ήταν διαμελισμένοι
καμένοι, εκτελεσμένοι.

Όλος ο κόσμος περίμενε
αποσβολωμένος το τέλος της κόλασης
μπροστά στη φρίκη του πογκρόμ.

Βρισκόμασταν, ωστόσο, στα 1990.

Οι αξιώσεις μας ένοχες.

Οι σκέψεις μας καταδικασμένες
από ένα βάρβαρο καθεστώς
συνέρρεαν στα πεζοδρόμια.

Εις πείσμα, εν τούτοις, της λήθης ορισμένων
και της αναισθησίας άλλων
αυτό το πογκρόμ του Bakou σημάδεψε το πνεύμα μας για πάντα
έτσι που να μας δίνει το δικαίωμα να ζούμε
στη γη των προγόνων μας.



Le pogrom de Bakou

N. Lygeros

Dans la rue Lénine
rouge de sang
personne n'osait aider
les Arméniens démembrés,
brûlés, exécutés.

Tout le monde attendait
la fin de l'enfer pétrifié
devant l'horreur du pogrom.

Nous étions pourtant en 1990.

Nos revendications coupables.

Nos pensées condamnées
par un régime barbare
ruisselaient sur les trottoirs.

Cependant malgré l'oubli des uns
et l'inconscience des autres
ce pogrom de Bakou a marqué nos esprits à jamais
comme pour nous donner le droit de vivre
sur la terre de nos ancêtres.


Curses of society

N. Lygeros

Translated from the Greek by Evi Charitidou

Society explains us
that Jews are to blamed for everything,
that Armenians are coward,
that Pontiacs are jokes
and that Ukrainians are streetwalkers.
There is only one thing that it never says.
These peoples have undergone
a crime against humanity
and their resistance towards genocide
is an example of decency set
to all peoples of humaneness.

Οι βρισιές της κοινωνίας

N. Lygeros

Η κοινωνία μας εξηγεί
ότι οι Εβραίοι φταίνε για όλα,
ότι οι Αρμένιοι είναι δειλοί,
ότι οι Πόντιοι είναι ανέκδοτα
κι ότι οι Ουκρανοί είναι του δρόμου.
Ένα πράγμα δεν λέει ποτέ.
Αυτοί οι λαοί έχουν υποστεί
ένα έγκλημα εναντίον της ανθρωπότητας
και η αντίστασή τους ενάντια στην γενοκτονία
είναι ένα παράδειγμα αξιοπρέπειας
για όλους τους λαούς της ανθρωπιάς.


Les insultes de la société

N. Lygeros
Traduit du Grec par A.-M. Bras

La société nous explique
Que les Juifs sont responsables de tout,
Que les Arméniens sont pleutres,
Que les Pontiques sont anecdotiques
Et les Ukrainiens de la rue.
Une chose n’est jamais dite.
Ces peuples ont subi
Un crime contre l’humanité
Et leur résistance contre le génocide
Est un exemple de dignité
Pour tous les peuples de la Terre.

Оскорбления общества

Н. Лигерос
Перевод с греческого Кира Стамболиди

Общество объясняет нам
о том, что евреи виноваты во всём,
что армяне трусливые,
что понтийцы - анекдоты
и что украинцы уличные.
Об одном, не говорит никогда.
Эти народы подверглись
преступлению против человечества
и их сопротивление против геноцида
пример достоинства
для всех народов человечности.

The ripped off guts

N. Lygeros

Translated from the Greek version
by Evi Charitidou

Our bellies were neither happy nor unhappy,
they were only round,
outstretched like the leather of drums
which were unable to play music.
While waiting for the ripping off of our guts,
we sang the first chant of freedom.

Τα ξεσχισμένα σπλάχνα

N. Lygeros

Οι κοιλιές μας δεν ήταν ούτε ευτυχισμένες ούτε δυστυχισμένες,
ήταν απλά και μόνο στρογγυλές,
τεντωμένες όπως τα δέρματα των τυμπάνων
που δεν μπορούσαν να παίξουν μουσική.
Κι αναμένοντας το ξέσχισμα των σπλάχνων μας,
τραγουδήσαμε το πρώτο άσμα της ελευθερίας.


Разорванные внутренности

Н. Лигерос
Перевод с греческого Кира Стамболиди

Наши животы не были ни счастливы, ни несчастные,
были просто и только круглые,
натянутые, как кожа на барабанах,
что не могут играть музыку.
И ожидая разрыва наших внутренностей,
мы спели первую песнь свободы.

Розірвані нутрощі

Н. Лігерос

Наші животи не були ні щасливі, ні нещасні,
були просто і тільки круглі
натягнуті як шкіра на барабанах,
що не можуть грати музику.
Очікуючи розриву наших нутрощів,
Відспівали першу астму незалежності.


Les entrailles déchirées

N. Lygeros

Nos ventres n’étaient ni heureux ni malheureux,
ils étaient tout simplement ronds,
tendus comme des peaux de tambour
qui ne pouvaient jouer de la musique.
Aussi en attendant la déchirure de nos entrailles
nous entonnâmes le premier chant de la liberté.


The new decision

N. Lygeros
Translated from the Greek version
by Evi Charitidou


The new decision
no longer concerned
the future
but the past
and as much impossible
utopia seemed
that much the unthinkable
became a vision
for the monster
for, this was
the single due thing
which nobody had earlier
ever dared
in order to correct
of the innocents
who weren’t able to
of beasts
who didn’t want

Η νέα απόφαση

Ν. Λυγερός

Η νέα απόφαση
δεν αφορούσε
πια το μέλλον
αλλά το παρελθόν
κι όσο αδύνατη
φαινόταν η ουτοπία
τόσο το αδιανόητο
γινόταν όραμα
για το τέρας
διότι ήταν
το μοναδικό πρέπον
που δεν είχε τολμήσει
κανένας πριν
για να διορθώσει
τη γενοκτονία
των αθώων
που δεν μπόρεσαν
να αντισταθούν
στη βαρβαρότητα
των κτήνων
που δεν ήθελαν
την ανθρωπιά.


I am an Assyrian

N. Lygeros

Translated from the Greek version
by Evi Charitidou

If each one of us
on the grounds of humaneness
for he feels
the whole Humanity inside
then he realizes
that genocide
are his own
fellow humans
and that it is due
to fight for
their recognition
of their number,
thus, we as well
to say
to everyone
and especially
to genociders
only one slogan:
“I am an Assyrian
and I am alive!”

Είμαι ένας Ασσύριος

Ν. Λυγερός

Αν ο καθένας μας
λόγω ανθρωπιάς
διότι νιώθει μέσα του
όλη την Ανθρωπότητα
τότε συνειδητοποιεί
ότι τα θύματα
μιας γενοκτονίας
είναι δικοί του
κι είναι το πρέπον
να αγωνιστεί
για την αναγνώριση του
του πλήθους,
έτσι κι εμείς
να πούμε
σε όλους
και ειδικά
στους γενοκτόνους
ένα μόνο σύνθημα
"Είμαι ένας Ασσύριος
κι είμαι ζωντανός!"


Soy un asirio

N. Lygeros

Traducción al español de Eduardo Lucena González y Olga Raptopoulou

Si cada uno de nosotros,
por compasión,
por sentir en sus adentros
toda la Humanidad,
se da cuenta entonces
de que las víctimas
de un genocidio
son su prójimo
y de que es su deber
lidiar por su reconocimiento
sin tener cuenta
su número,
así nosotros también
a todos
y especialmente
a los genocidas
sólo un mensaje:
“¡Soy un asirio
y estoy vivo!”.

Tú también eres asirio

N. Lygeros

Traducción al español de Eduardo Lucena González y Olga Raptopoulou

Tú también eres asirio
ya que por el crimen
contra la Humanidad
que ellos han sufrido
tú también te has herido,
si perteneces por supuesto
a los hombres de la memoria
y no a las personas del olvido,
por lo tanto debes tú también
tomar partido
y reconocer
nuestro genocidio
porque es una herida
sobre tu rostro
y este estigma
no desaparecerá
sin la justicia,
de este modo no puedes
ser griego,
armenio o Justo
sin ser tú también
asirio, por
tu herida
y tu compasión.


You, too, are an Assyrian

N. Lygeros

Translated from the Greek version
by Evi Charitidou

You, too, are an Assyrian
because by the crime
against Humanity
which they have suffered from
you have been hurt as well
if, of course, you belong
to the humans of memory
and not individuals of oblivion,
consequently you, too, must
take a position
and recognize
our genocide
for, it is a wound
on your face
and this stigma
is not going to be erased
without vindication
so, you can’t
be a Greek,
an Armenian or a Just
without being you, too
an Assyrian because of
your wound
and your humaneness.

Είσαι κι εσύ Ασσύριος

Ν. Λυγερός

Είσαι κι εσύ Ασσύριος
διότι με το έγκλημα
κατά της Ανθρωπότητας
που έχουν υποστεί
έχεις λαβωθεί κι εσύ
αν ανήκεις βέβαια
στους ανθρώπους της μνήμης
κι όχι στα άτομα της λήθης,
συνεπώς πρέπει κι εσύ
να πάρεις θέση
και ν' αναγνωρίσεις
τη γενοκτονία μας
διότι είναι μια πληγή
πάνω στο πρόσωπό σου
και αυτό το στίγμα
δεν πρόκειται να σβήσει
δίχως τη δικαίωση
έτσι δεν μπορείς
να είσαι Έλληνας,
Αρμένιος ή Δίκαιος
δίχως να είσαι κι εσύ
Ασσύριος λόγω
της πληγής σου
και της ανθρωπιάς σου.


The Struggle of Associations

N. Lygeros

Translated from the Greek version
by Maria Stambolidou

The struggle of refugee
is now clear
the victims must unite
in order to resist
thus, each Pontiac association
each Armenian association
has the task
and the duty
to recognize
the genocide of the Assyrians,
because it is the only way
to show
our humaneness
so the genociders
as well will know
that not only don’t we forget
all of our own
but also the others
who became ours
after their sacrifice
for Humanity.

Ο αγώνας των συλλόγων

Ν. Λυγερός

Ο αγώνας των συλλόγων
της προσφυγιάς
είναι ξεκάθαρος πλέον
τα θύματα πρέπει να ενωθούν
για να αντισταθούν
στους γενοκτόνους
κάθε ποντιακός σύλλογος
κάθε αρμενικός σύλλογος
έχει λοιπόν το καθήκον
αλλά και το χρέος
να αναγνωρίσει
τη γενοκτονία των Ασσυρίων
γιατί είναι
ο μοναδικός τρόπος
να αναδείξουμε
την συνανθρωπιά μας
για να μάθουν
και οι γενοκτόνοι
ότι όχι μόνο δεν ξεχνούμε
όλους τους δικούς μας
αλλά και τους άλλους
που έγιναν δικοί μας
μετά τη θυσία τους
για την Ανθρωπότητα.


Value of genocide

N. Lygeros
Translated from the Greek version
by Evi Charitidou

Value of genocide derives from the distinction caused to future humans by it. Genocide exists due to animals committing it to the detriment of Humanity. However, its existence creates a ramification; because the people to come are defined by them. Struggle for its recognition by the perpetrator, the system, makes the humans grow up, because this work is by nature superhuman, since it is related to a crime against Humanity. Every human has now a duty to remember. One has to take a decision not to forget so to liberate oneself from society of oblivion and indifference. It is for this reason that human coals exist. It is a way for humans to see that in order for them to recognize genocide they have to be aware of it first. To see death you have to know what life means first, otherwise you die before living. How to assist a people whose existence you are not even aware of? In reality, the problem is even more fundamental. This people, you are not aware of, belongs to Humanity. Thus, it is essentially the latter that you do not conceive. When you are entrapped in society, human elements remain invisible to you. And it is here that value of genocide rests upon for you; because it has the possibility to awake you so you escape this insidious entrapment, at last. Burden and magnitude of the crime against Humanity are so huge that society cannot bear them. It is not so robust to stand such a blow and is obliged to accept that there is an unmanageable problem. It is in this way that the image of society’s absolute domination collapses. Then, few individuals can be transformed into humans being able to recognize genocides and work of the Justs. Otherwise, they would have lacked the possibility to change phase - not to such an extent, at least. Human coals display how little we know of genocides’ victims and how well they were known by the system; perpetrators; animals. Without bearing this substance, it is impossible to resist authority violating not only human rights, but also those of Humanity. Since there is genocide, it is due that we take advantage of it to become humans through our struggle.

Αξία γενοκτονίας

Ν. Λυγερός

Η αξία της γενοκτονίας προέρχεται από τον διαχωρισμό που προκαλεί στους ανθρώπους του μέλλοντος. Η γενοκτονία υπάρχει λόγο των κτήνων που την διέπραξαν εις βάρος της Ανθρωπότητας. Η ύπαρξη της όμως δημιουργεί μια διακλάδωση. Διότι οι επόμενοι άνθρωποι καθορίζονται από αυτούς. Ο αγώνας για την αναγνώριση της από τον θύτη, το σύστημα, μεγαλώνει τους ανθρώπους γιατί αυτό το έργο είναι εκ φύσης υπεράνθρωπο αφού αφορά ένα έγκλημα κατά της Ανθρωπότητας. Κάθε άνθρωπος έχει πια ένα χρέος μνήμης. Πρέπει να πάρει την απόφαση να μην ξεχάσει για να απελευθερωθεί από την κοινωνία της λήθης και της αδιαφορίας. Γ' αυτό υπάρχουν τα ανθρώπινα κάρβουνα. Είναι ένας τρόπος για να δουν οι άνθρωποι ότι πρέπει να γνωρίζεις για να μπορέσεις να αναγνωρίσεις την γενοκτονία. Για να δεις το θάνατο πρέπει να ξέρεις τι σημαίνει ζωή αλλιώς πεθαίνεις πριν καν να ζήσεις. Πως να βοηθήσεις ένα λαό όταν δεν γνωρίζεις καν την ύπαρξη του; Στην πραγματικότητα το πρόβλημα είναι πιο θεμελιακό. Αυτός ο λαός που δεν γνωρίζεις ανήκει στην Ανθρωπότητα. Έτσι στην ουσία είναι αυτή που δεν συνειδητοποιείς. Όταν είσαι εγκλωβισμένος μέσα στη κοινωνία, τα ανθρώπινα στοιχεία παραμένουν αόρατα για σένα. Και εδώ φαίνεται η αξία της γενοκτονίας για σένα διότι έχει τη δυνατότητα να σε ξυπνήσει για να ξεφύγεις επιτέλους από αυτόν τον ύπουλο εγκλωβισμό. Το βάρος και το μέγεθος του εγκλήματος κατά της Ανθρωπότητας είναι τόσο μεγάλα που δεν μπορεί να τα αντέξει η κοινωνία. Δεν είναι ανθεκτική για τέτοιο πλήγμα και αναγκάζεται να αποδεχθεί ότι υπάρχει ένα πρόβλημα που δεν μπορεί να διαχειρισθεί. Με αυτόν τον τρόπο καταρρέει η εικόνα της απόλυτης κυριαρχίας της κοινωνίας. Τότε μερικά άτομα μπορούν να μετατραπούν σε ανθρώπους ικανούς να αναγνωρίσουν τις γενοκτονίες και το έργο των Δίκαιων. Αλλιώς δεν θα είχαν καν τη δυνατότητα της αλλαγής φάσης ή τουλάχιστον όχι σε τέτοιο μέγεθος. Τα ανθρώπινα κάρβουνα δείχνουν πόσο λίγο γνωρίζουμε τα θύματα της γενοκτονίας και πόσο καλά τα ήξεραν το σύστημα, οι θύτες, τα κτήνη. Δίχως αυτή την ουσία δεν είναι δυνατόν ν' αντισταθείς στην εξουσία που καταπατά όχι μόνο τα δικαιώματα των ανθρώπων αλλά και της Ανθρωπότητας. Αφού υπάρχει η γενοκτονία το πρέπον είναι να την χρησιμοποιήσουμε για να γίνουμε άνθρωποι με τον αγώνα μας.


Excess of death

N. Lygeros
Translated from the Greek version
by Angeliki Papadopoulou

Excess of death
is made with memory
and once you understand this
you, too, will be able to
finally see
the true target
of the genocide of memory
that wants to exterminate
even the sacrifice
of all people
who wanted to die
so that the others would live
but they weren't allowed to
and weren't even born
because of barbarity.

Η υπέρβαση του θανάτου

Ν. Λυγερός

Η υπέρβαση του θανάτου
γίνεται με τη μνήμη
κι όταν το καταλάβεις
θα μπορέσεις κι εσύ
να δεις επιτέλους
το στόχο τον αληθινό
της γενοκτονίας της μνήμης
που θέλει να εξοντώσει
ακόμα και τη θυσία
όλων των ανθρώπων
που θέλησαν να πεθάνουν
για να ζήσουν οι άλλοι
αλλά τους το απαγόρευσαν
και δεν γεννήθηκαν καν
λόγω της βαρβαρότητας.


They were not born to be victims

N. Lygeros
Translated from the Greek version
by Evi Charitidou

They were not born to be victims,
the victims you met
after the genocide
this is what you have to remember
each time you see them
otherwise you will think
that that was their fate
and nothing could
change in their lives
whereas in reality
they simply wanted to live
and die
as humans
in the memory
of their own
and not in the oblivion
of a system.

Δεν γεννήθηκαν θύματα

Ν. Λυγερός

Δεν γεννήθηκαν θύματα,
τα θύματα που γνώρισες
μετά τη γενοκτονία
αυτό πρέπει να θυμάσαι
κάθε φορά που τα βλέπεις
αλλιώς θα νομίζεις
ότι ήταν η μοίρα τους
και τίποτα δεν μπορούσε
ν’αλλάξει από τη ζωή τους
ενώ στην πραγματικότητα
ήθελαν απλώς να ζήσουν
και να πεθάνουν
ως άνθρωποι
με τη μνήμη
των δικών τους
κι όχι μέσα στη λήθη
ενός συστήματος.

When we sit together

N. Lygeros
Translated from the Greek version
by Evi Charitidou

When we sit together
you don’t realize
that we make an action
by the genociders
because they want us
merely one next to the other
with no contacts
especially humane
this is why you should pay attention
next time
on how significant
it may be
us being together
to share
our lives.

Όταν καθόμαστε μαζί

Ν. Λυγερός

Όταν καθόμαστε μαζί
δεν αντιλαμβάνεσαι
ότι κάνουμε μια πράξη
από τους γενοκτόνους
γιατί μας θέλουν
απλώς δίπλα
τον ένα από τον άλλο
δίχως καμιά επαφή
ειδικά ανθρώπινη
γι’αυτό πρόσεχε
την επόμενη φορά
πόσο σημαντικό
μπορεί να είναι
το να βρεθούμε μαζί
για να μοιραστούμε
τη ζωή μας.

If you don't love ugliness

N. Lygeros
Translated from the Greek version
by Evi Charitidou

If you don’t love ugliness
you will never be able
to love victims
because when they die
they do not choose a pose
they are simply tortured
by genociders
in a barbaric way
and they cannot
be beautiful
to make it easy for you
they are authentic
with no compromise
and they seek for
a little compassion
from your love;
nothing else.

Αν δεν αγαπήσεις την ασχήμια

Ν. Λυγερός

Αν δεν αγαπήσεις την ασχήμια
δεν θα μπορέσεις ποτέ
ν' αγαπήσεις τα θύματα
γιατί όταν πεθαίνουν
δεν επιλέγουν μία πόζα
είναι απλώς βασανισμένα
από τους γενοκτόνους
με βάρβαρο τρόπο
και δεν μπορούν
να είναι όμορφα
για να σε διευκολύνουν
είναι αυθεντικά
δίχως συμβιβασμούς
κι αναζητούν
λίγη συμπόνια
από την αγάπη σου
τίποτα άλλο.

As time passes by

N. Lygeros
Translated from the Greek version
by Evi Charitidou

As time passes by
the unborn
by the genocide
become more and more
that’s why you should not forget
the real target
of the genocider
when you study
all facts
otherwise you will forget
those that have never happened
and if you don’t take them into consideration
you will also commit
a crime
even if it only is
a peace one.

Όσο περνάει ο χρόνος

Ν. Λυγερός

Όσο περνάει ο χρόνος
είναι περισσότεροι
οι αγέννητοι
που απαγόρευσε
η γενοκτονία
γι’ αυτό μην ξεχνάς
τον αληθινό στόχο
του γενοκτόνου
όταν μελετάς
όλα τα γεγονότα
αλλιώς θα ξεχάσεις
αυτά που δεν συνέβησαν
κι αν δεν τα υπολογίσεις
θα κάνεις κι εσύ
ένα έγκλημα
ακόμα κι αν είναι
μόνο ειρήνης.


Silent monologue

N. Lygeros
Translated from the Greek version by Evi Charitidou

Why doesn’t anyone look at me? While everyone is looking at everything… I guess they don’t know of my genocide… Silence. So, how could I touch them… And now with all these wounds no one may know of my beauty… they only see chops and these scare them… Was it necessary for him to paint me like this… How unfair! Time. They want to see the genocide and they don’t see the victims… And him, that idiot… Time painter, who thinks that he is a nobleman like the prince, he made me like this for the others not to forget… But, why to remember me like this? What for, since I see them… Time. I see that they are indifferent to me… They barely pay attention to me… I guess ugliness protects me... He didn’t paint the man, but the victim… He didn’t paint me… but he wrote the condemnation of barbarity. He used me… He abused me. Of course, he is the only one to do this after my death… Silence. I don’t understand what all this means… Time. Didn’t he do it for me? Do you think… Is it for the others? It is with me that he created a work for the others, for humanity. It is together that we help the wounded humanity. Silence. I thank you for thinking of me.


When the human charcoal talked

N. Lygeros
Translated from the Greek version by Evi Charitidou

You… Yes, you… This is not an exhibition, neither is it a performance… We, human charcoals, are not paintings… I know, I know we were presented like this to put us here. We are wounds on the wood. Charcoal and paper… they are both wooden. It’s the wood that bears the memory on it… Silence. That dead past living in the future. For, wood is both dead and alive. It is like us… the survivors… Like those who systematic destruction of genocide did not manage to eradicate. We are the talking dead. We are the alive remaining silent. We are those who should not have existed. We were born innocent and we die innocent, because they did not have the time to genocide us. We are a question of time. I do not know whether god was with us or he himself was alone, too, but, time is with us. And now we also have the Justs with us in that piece of humanity which cannot forget us. Are you a Just, too? Look at me more carefully. Sit a little bit opposite to me, so I can see you… Your eyes… are wet…I can tell… don’t try to hide it… your hands can’t stop the tears… they simply get wet, too. Come closer… Time. I want to tell you my story… Will you remember it? Time. You don’t know yet… It’s okay, you aren’t a monster… So, you human, I come from where the skin color is the same with the land’s one. You don’t know of my land… Silence. It’s few who know… Don’t worry. What matters to me is that you belong to them… Otherwise, who will talk about the crimes against humanity? So, you are a witness… You can become a Just, later… It depends on how much pain you can afford… If you have a master, he will teach you… otherwise, find one… Do you understand? It’s only he that is able to teach you how to see us. I only show you how to look at us… My story started like this.


Professor Nikos Lygeros: Sketches

Au bord de la mort
(Feutre sur cahier)
Kharkiv 1933 Victime du Holodomor
(Feutre sur cahier)
Trois victimes du Holodomor
 (Kharkiv 1933, Feutre sur cahier)



Professor Nikos Lygeros: 'Human Charcoals' Art Exhibition


Professor Nikos Lygeros: 'Human Charcoals' Art Exhibition - Videos

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Professor Nikos Lygeros: Art Exhibition: "Human Charcoals" art exhibition
Showroom Caves Park Acropolis in Strovolos, Nicosia, Cyprus.
Gallery opened on October 12, 2011 to October 14, 2011.

Έκθεση ζωγραφικής του Νίκου Λυγερού "Ανθρώπινα κάρβουνα"
Εκθεσιακός Χώρος Σπηλιών Πάρκου Ακροπόλεως στο Στρόβολο 12/10/2011 - 14/10/2011. Εγκαίνια: 12/10/2011.




About the author

authorProfessor Nikos Lygeros is a Greek mathematician, lecturer and research fellow at the University of Lyon, France. He is an expert consultant to organizations and the government of Cyprus. Lygeros is a member of Mensa and The Pars Society, with a genius level IQ of 189 on the Stanford Binet scale. Lygeros founded The PI Society and The Foundation for Altruism in Cyprus. Lygeros' opus consists of thousands of writings — texts, galleries, videos — on the subjects of human rights, mathematics, physics, education, history, archeology, sociology, politics, economics, philosophy, religion, mythology, arts, films, and music.

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