In response to Deception Pursuance Practiced by “Russia Today”
Presented by: Adel Bashqawi
30, August, 2012
This article is supplement to an article that was written in 22 August, 2012 entitled – In Response To Deception Practiced By “Russia Today” – commenting on a TV emotive interview conducted by the Russian satellite channel “Russia Today” in the Circassian subject, which was entitled “The Circassian Question .. A journey in History” (http://justicefornorthcaucasus.info/?p=1251661632) (https://www.youtube.com/watch?v=l_zvlpjSsbA&feature=player_embedded), where the mentioned satellite channel has continued the dialogue in the same previous method; but in the title of “The Circassians and Diaspora” (http://justicefornorthcaucasus.info/?p=1251661676) (http://arabic.rt.com/prg/telecast/657570/), by using the same media excitement tactic.
After starting with the same preamble presented in the previous interview on the 3rd of August, 2012 to present the interviewer and the interviewee to the viewers, the questions start…
Where the Circassians are at the present time and at what curve the Circassian Question stands today?
The answer came that most of the Circassians are present in Turkey and he enumerated other countries, and added that he “read” that the Circassians are located and dispersed in fifty countries and the majority are situated in Turkey, the second part of the question has not been the answered.
An answer to a question by “Russia Today” whether Circassians face “any cultural, civilized, or ethnic problems in the countries of presence”, the answer came is in the form of narrative of events in different regions where focusing on the personal beliefs and impressions were proceeding ahead of the facts, and striking here, “Russia Today” during the answer to this question, displays footage of his film called “Circassians” for train passenger, assumed to be of the Circassians, who arrived in Amman on board according to the story of the film, which presented the arrival of the first Circassians to Amman on a train of Hejaz Railway, which has not been operated except in 1908 AD, while the Circassians had arrived to the region in 1868, and through simple calculations, we find that the Circassians had reached Amman and founded the village of Amman full forty years before operating the railroad (which was initiated to be built in 1900), and before constructing Amman railroad station!
And on “what are the positions Circassians have reached in Jordan for an example”, the answer came by mentioning some of the Circassian figures which reached high ranking positions in Jordan, but the interviewee zigzagged to another topic and said, “it can be said that we are pure Jordanians, but we maintain the Circassian nationalism, the Circassian culture.”
An answer to a question that says, “there are those who say that the Circassian national began to assimilate in its surroundings, in the countries they arrived to, to what degree this is true,” the interviewee replied “it is true to a large extent, because it is true, the Circassian youths have begun to lose the language, and when the language is lost, the Circassian identity will be lost”, continuing that technology has helped in the emergence of youth activity “to learn the language and customs anew” and added, “the interest in Circassian history and the Circassian culture”, which the answer seems here vague somewhat because the modern technology as well as helping Circassians to know the language and culture, but did not mention in the context of the answer other national constituents and Substrates that any nationalism does stand without, let alone not mentioning the inhuman and savage crimes committed by hordes of invading Tsarist Russian forces which led to the Circassian genocide and forced deportation away from homeland.
Then another question is posited, “There are those who say that the Circassian youths are contented now with raising slogans”, “but a far cry, even Circassian history, as you have said in the previous episode, they do not know it. How do you face this reality”, the answer came surprising, Not in terms of placement, but in terms of the idea that came to contradict other proposals contained in the context of the answers over two interviews, as he narrated the story of his coincident meeting with a Circassian youth who “looked French, his culture purely French European, but boasts his Circassianism”, in Lyon, France, which “he neither knows the Circassian language (the language is Adiga) nor the Circassian traditions”, but he knows Circassian dance performance! This is a prove that there is who boasts of being Circassian and does not know the language and traditions, which he considered as saying in answer to the previous question, “when the language is lost their Circassian identity will be lost”, as it is the Circassian identity. There is no need to involve the dance subject to answer this question, and it was more appropriate to shed light in the question, which is “how do you tackle this reality” and the “history” in which the answer should be specified which is how can shed light on the Circassian history which the youths and all age groups know, impeccable knowledge, and it is not feasible in this scope to mention the Mamluks history which is considered irrelevant, where the answer made us reach Egypt, Sudan and Libya, however, anyone who doesn’t know the Circassian history, may belittles Circassians who put themselves in such situations.
The Circassians that need to focus on are the Circassians who were expelled from their homeland in the nineteenth century and specifically the victims of the year 1864. The cultural structure in “Russian Federation” alone will not save the Circassian ethnicity from assimilating but with declaring that much of the Circassian history, culture and Circassian national collectibles had been destroyed, confiscated, distorted or manipulated since the Tsarist Russian occupation of Circassia to the present day. Also the associations’ culture will not be a real national culture for all Circassians, so how could organizing the associations in Turkey contribute in creating a “political” presence, though, the interviewee considers nationalism is language and culture? At the end of the answer back comes confirmation (“I” guess “there will” be assimilation), but it must be said that the question was not about assimilation, as well as, the aware youths are much closer to the Circassian history than thought who is directing the question!
In two questions, about “the relationship today between Circassians and Motherland” and the existence of “academy for Circassian dance”, comes the answer which says that what interests him is culture and continues, “we, the Circassians in homeland we have tremendous culture in music, literature, poetry and all kinds of global culture, are present with us in the Russian Federation and in the Circassian republics”, and carries on that there is an interest in Jordan “here”, “we have” a Circassian School, where “they teach the Circassian language” (the language is Adiga). He continues that there is in Jordan an academy to teach Circassian dance, which he attributes the reason to the existence of a “wide space to preserve the nationalism and the Circassian culture”.
Then he answers a question about “the bodyguard of the Jordanian King, or a guard of honor of Circassians, how did that happen”, the way that he envisioned, and considered at a “historic role proves the Circassian presence”.
An answer comes to a question about the Circassians in Jordan; do they have cultural, economic or social privileges? On the grounds that political privileges had been discussed, that Circassians do not enjoy any privileges and that all are equal, except for the Jordanian Constitution allocates parliamentary “chairs” seats, but all are equal as citizens, however it must be noted that the interviewee’s memory did not help him, when he said that the allocation of parliamentary seats for the Circassians and Christians is according to the Jordanian Constitution, while in fact it is based on electoral law submitted by the government and endorsed by the Parliament.
In a question, “You are a writer, historian film director and composer, what degree of success you have achieved in introducing the Arab community, the Jordanian community with the Circassian culture”? The answer is as follows, “I, of course, first, wrote 6 books, Circassian historical novels about the history of the Circassians and these were published in Beirut and sold in all the Arab countries and I guess it helped to clarify the Circassian history to a certain extent, not whole. I wish I had a roll in introducing the Circassian culture, not just in the Arab countries, (but) around the world because my writings were unfortunately in the English language and all my books have been translated into Arabic (language), because I write in English language, my books published in the world, in many languages, (which) contributed as much as possible”.
The interviewer asks: “Aren’t you afraid of the multiplicity of the concept of Circassian nationalism for Circassians living abroad? Meaning that the Jordanian Circassian means differs from Syrian Circassian differs from British Circassian, the American or Australian?” And for the character of the complex answer, the respond must be presented as is: “‘No’, look, ‘meaning’, you can match with the Arab position, the ‘Arab-Russian’ when he is in Jordan, he is an Arab, Arab nationalism, and if that in the Gulf, the same thing, Circassians as nationalism, one nationality, but our history was, as I previously said, the Kabarday differs from the history of Western Circassians. As for the nationality and language, it is undivided. Dialects vary as Arabic dialects vary between Egypt, the Gulf, or Syria; nationalism, customs, the original Circassian culture are one and they don’t change.” But it must be noted that the same interviewee has said in the interview that preceded this dialogue as follows: “There was a deep-rooted and very old history, but Circassians must be divided as Arabs had been divided.
An example, the Egyptian is an Arab, the Moroccan is an Arab, but their language does not match, their customs, traditions and policies do not match, so as the Circassians, Diaspora Circassians don’t know this fact, the Circassians are divided into two very different parts, not by ethnicity, but the political history, social history and civilization arrangement even, the Circassians of the East, Kabarda Minor and Greater Kararda, and Circassians of the West, who are mountains’ inhabitants, the Western Caucasus Mountains and the Black Sea.”; where he focused in the “first” interview, that Circassians are divided into two ‘very’ different, not by ethnicity, but by the political history, the social history and civilization arrangement, while in the second interview, he said that the Circassians are of one ethnicity, but the history was different, the language is one but dialects vary, ethnicity, customs, the indigenous Circassian culture is which doesn’t change, not to mention that he concentrated during the first interview to call who he called the Western Circassians, the Mountaineers, but he did not use that phrase during the “second” interview.
In response to the following question: “what did you achieve on the level of preserving this ethnicity, you have established a Circassian center (JASAT), else, what efforts are made for the unity of this people?”, the reply came, “Look, there is, of course, in every country that there is a Circassian presence, always there are Circassian associations and these associations are usually…”, but the interviewer continued by asking, “ Are these associations effective, are they enough?”, he replied that the association are not enough because they are usually charity associations, so he gave an example” the “Jordanian Circassian Society” (called the Circassian Charity Association), on the grounds that it is a charity association, but it is interested “in maintaining the Circassian culture”, which he considered that as limited contribution, and the Circassians must find “means and institutions to preserve the Circassian culture and Circassian language”, where he shortened nationalism (ethnicity) by culture only.
A question was raised that says: “On the international level, do you meet with Circassians from other countries?” And the answer came affirmative, then the interviewer another question, that is: “Do you have coordination contacts, in the way to raise the issue, in the way of maintaining the identity? Establishment of international institutions, children schools, is there such coordination?”, The answer came by mentioning the International Circassian association ICA, and considered it as “large enterprise” that “exists in Russian Federation”, and “then in Europe, there is also a large association called the Circassian Federation” and this “got great efforts because the European Parliament, for example, has allocated a day of the year to meet in the Parliament in Brussels for the meeting of the Circassian Federation” and “this usually occur in 15, October in a Circassian presence in Brussels”, and the interviewee has re-stated his opinion that the idea is to focus on the culture and language.
But it must be noted here that 1. The association was founded by Circassian Nationalists due to the need of the Circassian communities to a unified Circassian organization that works to determine a better future for the Circassians and reunification of Motherland with Diaspora, where a meeting was held in the Netherland on the 4th of May, 1990, and was attended by 61 delegates from the Circassian associations in Turkey and Germany with Achmuz and Rodina associations from the Republic of Kabardino – Balkaria, and the attendants of the meeting to create a global Circassian organization that must be proclaimed from homeland, specifically from Nalchik (http://video.google.com/videoplay?docid=-1473517769284916999) (http://circassianews.com/documents/know_your_enemy.php?entry_id=1295655978). The establishment of the International Circassian Association ICA was declared in Nalchik in May, 1991, held its first meeting, and Professor Yuri Kalmokov was elected its Chairman, but later the association had relocated its permanent headquarters to Nalchik, and had changed its objectives to become cultural and closely linked to Russian policies! 2. In the second part of the answer, may be the speaker means “Federation of European Circassians”, and the day allocated to Circassians is not specifically the 15th of October, because the last meeting “the seventh Circassian Day in the European Parliament” was held this year on June, 18, 2012 (http://www.euroxase.com/en/index.php?action=fullnews&id=50), which Circassian activities were not limited to culture only, but have addressed all Circassian concerns such as the Circassian Genocide and the intention of the Russian State to hold the Sochi Winter Olympic Games in 2014 and others.
And on the Interviewer’s question: “What are regardless of the language, what are the major problems facing Circassians? What other the problems that they face in Diaspora countries?”, moreover the answer comes that there was “there were attempts by great powers ‘sides’, the use of Circassians as a tool for different interests, but they did not succeed. They succeeded in the Russian Federation, they succeeded in the Caucasus, as we know big problems in the Caucasus, ‘their origins are claims’, it means support comes from outside; that is well known, I mean it is not something as I ‘pronounce’ a secret, there is a presence of an organization, a ‘well-known foundation’ in Washington, which sustains these parties”, and added, “it invites Circassians, the Circassian youths are reckless, they go and present lectures, and so on… what the Americans like to hear, and they return and they create problems” and says that Russia does the same thing and adds, “it means these are great powers serving their interests, and we Circassians unfortunately, we were used as a tool in the past to serve foreign interests”, and then says that this did not happen in Jordan, repeating the Circassians’ loyalty to the Jordanian state, and saying that, this does not apply to the Caucasus. However it must pay the attention here to the perceptions, comments and accusations contained in the answer to the question where:
1. “Actions measured by results”, 2. There is modification in describing nationalism (ethnicity) as limited sometimes to the language, sometimes to the culture and at other times to dance. 3. The claim that the Circassians are use as tools is ambiguous which lacks credibility and precision because it is not based on firm evidence or to reliable data, but it seems it is based on suspicion and conjecture. 4. Closest to the accuracy is that the Tsarist Russian forces had attacked the Circassians in their own homeland for decades, committed brutal massacres and genocide until the Circassian homeland was fully occupied and most of those who remained alive were deported. 5. So, where is the remaining space at the time for the possibility of any Circassian to work as a tool for others, unless if there was a possibility that some work in the service of the invading occupiers, to get close to them or to sympathize with them under any pretext! 6. At present, the Circassian activists who seek to work to expose the Russian crimes in the Caucasus in general and specifically in Circassia hold conferences relevant to the Circassian Question and to reach the international community and human rights organizations in order to explain the dimensions of the Circassian Question and to demand their legitimate rights, whether in the United States of America, Europe, Turkey, the Caucasus or places where Circassians reside. 7. There is assertion and certainty that these Circassian activists make civilized choices for the vindication of Circassian legitimate rights of self-determination, based on the legislations of human rights and International Law, and there are no Circassians and Circassian youths (reckless as per the unjustified description) have given lectures and they have caused the occurrence of problems (and they return and they create problems) or they have ignited a spark of war between the great powers, but there were able to provide the information and documents as well as the interaction with people of live-conscience and to deliver the Circassian Question to the whole world. 8. If there is information with the interviewee on Russia’s instigation of Circassians against each other, which he must disclose more information (it’s not only America that makes this, Russia makes that). 9. As well as with respect to the rampant violence in the Caucasus and what its source, that will not be difficult for the observer of Russian activities in the region to know the source and instigators of the acts of violence! 10. The activity happening on the Circassian arena is a result of Circassian self national initiatives, issued by the Circassians themselves.
Then comes the next question: “But you have said, they are artificial problems and the Circassian people “are” used as a tool by foreign powers”, the interviewee replies, “True, this is “true”. I mean, in the past week, I read about the bombing in Nalchik by parties, by vandals, what a Circassian would benefit out of destroying a Circassian institution? Or kill a great Circassian author or a Circassian intellectual, what is the profit to him as a Circassian? Unless, he is used as a tool by outside”, the occurrence of violence acts does not mean in any way that Circassians are behind these acts, and Judgment shall not mount haphazardly, because there are various forces in an area controlled by Russia with all the sense of the word…
In the last question, “How do you assess the relationship between you as Circassians in Diaspora and the Motherland? Which is located in Russia?” the interviewee stated that relations are “very good”, and there are visits performed by Circassians of Jordan to the Caucasus “and vice versa”, and there are close relations. He said that there is “there is families’ connection, meaning that there are Circassian families in Jordan which got relatives in Nalchik…” and he considered that “Circassians of Jordan do not think ‘politically’, they think of Motherland only culturally.
The meeting ended with the words of the interviewer: “We will continue our conversation in the next episode; we will talk about the relationship between the Circassians in Diaspora and Russia”.
