Decolonial Reparations: A Case for the Armenian Genocide
University of California, Los Angeles, United States of America
One of the similarities between Armenian and Native American history is that of genocide. Armenians were victim to mass violence, displacement, and perpetration beginning in 1915 and throughout WWI while Native Americans experienced genocide, marginalization, and erasure by European colonists throughout Turtle Island – the United States – for centuries. A large part of both of these histories is that of genocidal reparations. Scholars of Native American descent have recently turned to the concept of decolonial reparations, one which describes reparations that exist outside of the definitions of the colonizing group and are created by and for the perpetrated people.
As a relatively recent phenomenon, scholars in the field of Armenian Studies have yet to address the concept of decolonial reparations within the Armenian context. In this presentation, I will apply the concept of decolonial reparations to the Armenian case and suggest what these reparations could look like for the global Armenian community. I will propose solutions created by and for Armenians that expand reparations from legal and land repayment to include a range of genocidal compensation.
My work will begin with a side by side summary of the histories of the Armenians and the Native Americans – highlighting their similar history of genocide, cultural erasure, and settler colonialism. I will then introduce the concept of decolonial reparations as presented by Eve Tuck and K. Wayne Yang, two Native American scholars who are leading advocates for decolonization. I will conclude with concrete examples of decolonial reparations for Armenians.
 Theriault, Henry C, Alfred de Zayas, Jermaine O McCalpin, and Ara Papian. Resolution Without Justice: Reparations for the Armenian Genocide: The Report of the Armenian Genocide Study Group. March 2015.
 Wolfe, Patrick. 2006. Settler Colonialism and the Elimination of the Native. Journal of Genocide Research 8 (4): 387–409. https://doi.org/10.1080/14623520601056240.
Queer Resistance to Mass Atrocity in the Digital Age
State University of New York at Binghamton, United States of America
Communities of lesbian, gay, bisexual, transgender, intersex (LGBTI) individuals exist around the world and have faced and continue to face unique identity-based violence. Many individuals in these communities operate outside of traditional gender-roles in many societies and whose very existence challenges structures of social organization and power distribution. This paper explores how a focus on mechanisms to protect individuals and communities of diverse gender identities and sexual orientations offers a pathway to incorporate the notion of queer resistance to mass atrocity into genocide prevention practice and research. Using a combination of a queer theoretical lens and a multilevel structural context analysis, the author examines how genocide prevention practice and research benefits from a better understanding of the systematic violence against marginalized groups such as the LGBTI population. The author employs an analysis of state-based metrics for level of protections for this population and questions their trustworthiness in understanding the dynamics of gender-role and sexual orientation-based violence. The paper also examines how technology has amplified the echoing effects of resistance to oppression from transnational queer communities. Further practice and research that connects queer communities across states to combat oppression and increase social protections may lead to more resilient societies and communities with less chance of mass gendered lethal violence.
Halidé Edip, a Controversial Figure of Turkish Feminism and her Vision of Armenian Orphans in the Post-genocide Stage
University of Tres de Febrero, Argentine Republic
From our previous research on the treatment of children in two cases of State violence, the Armenian and Argentine Genocides, we propose to inquire about the incidence of the renowned Turkish feminist Halidé Edip in the fate of the Armenian children during the post-genocide stage.
Halidé Edip Adevar (1884-1964) was a leading Turkish novelist, journalist and feminist, considered the "Mother of the Turks" in popular Turkish history. Even though she was not part of the Committee of Union and Progress, she shared its ideology, reflected in her writings. She became involved in the Turkish nationalist movement, headed by Mustafa Kemal and she was invited by Djemal Pacha, one of the Armenian Genocide leaders, to administer the orphanage in Antoura (Lebanon) where the Armenian orphans were raised as Turks, losing their identity and culture.
The aim of the paper is to detect through ot jer autobiographical volumnes, Memoirs of Halidé Edip (1926) and The Turkish Ordeal (1928) her vision of the treatment received by Armenian children that contradict the true story. We start from the hypothesis that Halidé Edip, aware of the central role of women in understanding Turkish nationalism, was a promoter agent or facilitator of Turkish policy on minorities, with special reference to the issue at hand.
The sources used in this paper are diverse: publication of Halidé Edip, published documents and extensive secondary sources.
HOW GENOCIDE AFFECTS ON DEGA PEOPLE ?
Dega people activist & Independent Scholar, United States of America
Nearly all aspects of the world had known that the Vietnam However, a few people had known the land between the North and South Vietnam, so-called the Central Highlands, which sits on the traditional land of the Dega people. They have existed for thousands of years in a homogeneous of a peaceful society.
WHO IS THE DEGA ?
We are ethnically distinct from the leading group of Vietnamese. We descend from Malay world ethnic Austronesian linguistic roots, and we speak a language called Rhade, a member of the Chamic subgroup of the Austronesian language. We refer our self as Anak Dega, in English means the son of Dega. We make up one of the largest tribes centered around the Buon Ma Thuot city, Dak Lak province, in Central Highlands in Vietnam.
The Dega genocide cannot understand without reference to the dimensions of colonialism, war, and communism.
The destruction of the Genocide on the Dega people in the Central Highlands in Vietnam has been less catastrophic. Still, it is the worst horror of human history, causing the whole group of people to no longer to exist and disappear. Physical killing and its destruction in politics, society, culture, economy, biology, religion, morality, and habitat environment lead to the destruction of the Dega people.
Dega genocide is a special one in human history that has occurred for an extended period of several decades. It has happened in slow motion, gradually, but indeed both in peace and war times, and it is continuing at present. Because its perpetrator is still alive and has tremendous capability to distort, minimize, and obfuscate. It does not alarm the majority of Dega people or the international community. Thus, the Dega genocide has not much-captured sympathy to be written in history and brings to the mainstream of consciousness.