Simele massacre

The majority of the Assyrians affected by the massacres were adherents of the Church of the East (often dubbed Nestorian), who originally inhabited the mountainous Hakkari and Barwari regions covering parts of the modern provinces of Hakkâri, Şırnak and Van in Turkey and Dohuk Governorate in Iraq, with a population ranging between 75,000 and 150,000.[3][4] Most of these Assyrians were massacred during the 1915 Assyrian Genocide, at the hands of the Ottoman Turks. The rest endured two winter marches to Urmia in 1915 and to Hamadan in 1918. Many of them were relocated by the British to refugee camps in Baquba and later to Habbaniyah, and in 1921 some were enlisted in the pro-British Assyrian Levies which helped quell Kurdish revolts in the British Mandate of Mesopotamia.[5] Most Hakkari Assyrians were resettled after 1925 in a cluster of villages in northern Iraq.[6] Some of the villages where the Assyrians settled were leased directly by the government, while others belonged to Kurdish landlords who had the right to evict them at any time.[7]

The Assyrians did not have an amicable relationship with their neighbours. Their historical feud with the Kurds, which culminated in 1915, was centuries old. Bitterness between the Assyrians and the Arabs was reported by British historians as far back as 1920.[8] This was made worse by the British officers of the Levies who encouraged their supremacism.[8] This, coupled with the fact that the British and Assyrian levies succeeded in suppressing Kurdish revolts when the Iraqi Army failed, created an inferiority complex among some Iraqi corps towards the British and the Assyrians.[9]

The end of the British Mandate of Iraq caused considerable unease among the Assyrians, who felt betrayed by the British. For them, any treaty with the Iraqis had to take into consideration their desire for an autonomous position similar to the Ottoman Millet system.[10][11] The Iraqis, on the other hand felt that the Assyrians' demands were, alongside the Kurdish disturbances in the north, a conspiracy by the British to divide Iraq by agitating its minorities.[12]

With Iraqi independence, the new Assyrian spiritual-temporal leader, Shimun XXI Eshai (Catholicos Patriarch of the Assyrian Church of the East), demanded an autonomous Assyrian homeland within Iraq, seeking support from the United Kingdom and pressing his case before the League of Nations in 1932. His followers planned to resign from the Assyrian Levies (a military force under British command) and to re-group as a militia and concentrate in the north, creating a de facto Assyrian enclave.[13]

In spring 1933, Malik Yaqu, a former levies' officer, was engaged in a propaganda campaign on behalf of Assyrian Patriarch Shimun XXI Eshai (or Mar Shimun), trying to persuade Assyrians not to apply for Iraqi nationality or accept the settlement offered to them by the central government. Yaqo was accompanied by 200 armed men, which was seen as an act of defiance by the Iraqi authorities.[14] His activities caused distress among the Kurds and the Iraqi government started sending troops to the Dohuk region in order to intimidate Yaqu and dissuade Assyrians from joining his cause.[15]

In June 1933, Shimun XXI Eshai was invited to Baghdad for negotiations with Hikmat Sulayman's government but was detained there after refusing to relinquish temporal authority.[16] He would eventually be exiled to Cyprus.[17]

On 21 July 1933, more than 600 Assyrians, led by Malik Yaqu, crossed the border into Syria in hope of receiving asylum from the French Mandate of Syria. They were, however, disarmed and refused asylum, and were subsequently given light arms and sent back to Iraq on 4 August. They then decided to surrender themselves to the Iraqi Army.[18] While crossing the Tigris in the Assyrian village of Dirabun, a clash erupted between the Assyrians and an Iraqi Army brigade. Despite the advantage of heavy artillery, the Iraqis were driven back to their military base in Dirabun. The Assyrians, convinced that the army had targeted them deliberately, attacked an army barracks with little success.[19] They were driven back to Syria upon the arrival of Iraqi aeroplanes. The Iraqi Army lost 33 soldiers during the fighting while the Assyrian irregulars took fewer casualties.[20] Historians do not agree on who started the clashes at the border. The British Administrative Inspector for Mosul, Lieutenant Colonel R. R. Stafford, wrote that the Assyrians had no intention of clashing with the Iraqis, while the Iraqi historian Khaldun Husry (son of the prominent Arab nationalist Sati' al-Husri) claims that it was Yaqu's men who provoked the army at Dirabun.[1][21] Husry supported the propaganda rumours, which circulated in the Iraqi nationalist newspapers, of the Assyrians mutilating the bodies of the killed Iraqi soldiers.[22] This further enraged the Iraqi public against the Assyrians.[19]

Bakr Sidqi led the Iraqi Army during the Massacre of Simele.

Even though all military activities ceased by 6 August 1933, exaggerated stories of atrocities committed by the Assyrians at Dirabun and the persistent anti-Christian propaganda and rumours insisted that the Christians were planning to blow bridges up and to poison drinking water in major Iraqi cities.[23] According to some historians, the agitation against the Assyrians was also encouraged by Rashid Ali al-Gaylani's Arab nationalist government, which saw it as a distraction to the continuous Shiite revolt in the southern part of the country.[24][25][26]

The Iraqi Army, led by Bakr Sidqi, an experienced brigadier general, an Iraqi nationalist and general of Kurdish origin, although not a Kurdish nationalist,[27][28] moved north in order to crush the Assyrian revolt. The Iraqi forces started executing every Assyrian male found in the mountainous Bekher region between Zakho and Duhok starting from 8 August 1933. Assyrian civilians were transported in military trucks from Zakho and Dohuk to uninhabited places, in batches of eight or ten, where they were shot with machine guns and run over by heavy armoured cars to make sure no one survived.[29]

While these killings were taking place, nearby Kurdish, Arab and Yazidi tribes were encouraged to loot Assyrian villages. Kurdish tribes of Gulli, Sindi and Selivani were encouraged by the mayor of Zakho to loot villages to the northeast of Simele,[30] while Yazidis and Kurds also raided Assyrian villages in Shekhan and Amadiya.[31] Most women and children from those villages took refuge in Simele and Dohuk.[32]

On 9 August, the Arab tribes of Shammar and Jubur started crossing the east bank of the Tigris and raiding Assyrian villages on the plains to the south of Dohuk.[32] They were mostly driven by the loss of a large part of their own livestock to drought in the previous years.[33]

More than 60 Assyrian villages were looted. Even though women and children were mostly left to take refuge in neighbouring villages, men were sometimes rounded up and handed over to the army, by whom they were duly shot.[31] Some villages were completely burned down and most of them were later inhabited by Kurds.[34]

The Lethbridge Herald,
18 August 1933

The town of Simele became the last refuge for Assyrians fleeing from the looted villages. The mayor of Zakho arrived with a military force on 8 and 9 August to disarm the city. During that time thousands of refugees flocked around the police post in the town, where they were told by officials that they would be safe under the Iraqi flag.[32] 10 August saw the arrival of Kurdish and Arab looters who, undeterred by the local police, took away the freshly cut wheat and barley. During the night of 10–11 August, the Arab inhabitants of Simele joined the looting. The Assyrian villagers could only watch as their Arab neighbours drove their flocks before them.[35]

On 11 August the villagers were ordered to leave the police post and return to their homes, which they began to do with some reluctance. As they were heading back Iraqi soldiers in armoured cars arrived, and the Iraqi flag flying over the police post was pulled down.[35] Without warning or obvious provocation, the troops began to fire indiscriminately against the defenseless Assyrians. Ismael Abbawi Tohalla, the commanding officer, then ordered his troops not to target women. Stafford, describes the ensuing massacre as follows:[36]

A cold blooded and methodical massacre of all the men in the village then followed, a massacre which for the black treachery in which it was conceived and the callousness with which it was carried out, was as foul a crime as any in the blood stained annals of the Middle East. The Assyrians had no fight left in them, partly because of the state of mind to which the events of the past week had reduced them, largely because they were disarmed. Had they been armed it seems certain that Ismail Abawi Tohalla and his bravos would have hesitated to take them on in fair fight. Having disarmed them, they proceeded with the massacre according to plan. This took some time. Not that there was any hurry, for the troops had the whole day ahead of them. Their opponents were helpless and there was no chance of any interference from any quarter whatsoever. Machine gunners set up their guns outside the windows of the houses in which the Assyrians had taken refuge, and having trained them on the terror stricken wretches in the crowded rooms, fired among them until not a man was left standing in the shambles. In some other instance the blood lust of the troops took a slightly more active form, and men were dragged out and shot or bludgeoned to death and their bodies thrown on a pile of dead.

In his depiction of the massacre, Mar Shimun, mentions that:[37]

Girls were raped and made to march naked before Iraqi commanders. Children were run over by military cars. Pregnant women were bayonetted. Children were flung in the air and pierced on to the points of bayonets. Holy books were used for the burning of the massacred.

The official Iraqi account that the Assyrian casualties were sustained during a short battle with Kurdish and Arab tribes has been discredited by all historians.[38] Khaldun Husry claims that the mass killing was not premeditated and that the responsibility lies on the shoulders of Ismael Abbawi, a junior officer in the army.[39]

On 13 August, Bakr Sidqi moved his troops to Alqosh, where he planned to inflict a further massacre on the Assyrians who found refuge there.[40][41]

Official British sources estimate the total number of all Assyrians killed during August 1933 at around 600, while Assyrian sources put the figure at 3,000.[1] Historians disagree as to who was responsible for ordering the mass killings. Stafford blames Arab nationalists, most prominently Rashid Ali al-Gaylani and Bakr Sidqi.[15][59] According to him, Iraqi Army officers despised the Assyrians, and Sidqi in particular was vocal of his hate for them. This view was also shared by British officials who recommended to Faysal not to send him to the north during the crisis.[15] Husry blamed the Assyrians for starting the crisis and absolved Sidqi from ordering the mass killing in Simele. He hinted that Faysal was the authority who might have issued orders to exterminate Assyrian males.[59] Kanan Makiya, a leftist Iraqi historian, presents the actions taken by the military as a manifestation of the nationalist anti-imperialist paranoia which was to culminate with the Ba'athists ascending to power in the 1960s.[60] Fadhil al-Barrak, an Iraqi Ba'athist historian, credits Sidqi as the author of the whole campaign and the ensuing massacres. For him, the events were part of a history of Iraq prior to the true nationalist revolution.[60]

Iraqi–British relations entered a short cooling-down period during and after the crisis. The Iraqis were previously encouraged by the British to detain Patriarch Shimun in order to defuse tensions.[61] The British were also wary of Iraqi military leaders and recommended Sidqi, a senior ethnic Kurdish general who was stationed in Mosul, be transferred to another region due to his open animosity towards the Assyrians.[61] Later, they had to intervene to dissuade Faysal from personally leading a tribal force to punish the Assyrians.[59]

The general Iraqi public opinion, promoted by newspapers, that the Assyrians were proxies used by the British to undermine the newly established kingdom, was also shared by some leading officials, including the prime minister. British and European protests following the massacre only confirmed to them that the "Assyrian rebellion" was the work of European imperialism.[62]

Both King George V of England and Cosmo Gordon Lang the Bishop of Canterbury took a personal interest in the Assyrian affair. British representatives at home demanded from Faysal that Sidqi and other culprits be tried and punished.[62] The massacres were seen in Europe as a jihad against a small Christian minority.[63]

In the long term, however, the British backed Iraq and rejected an international inquiry into the killings, fearing that this may provoke further massacres against Christians.[62] They also did not insist on punishing the offenders, who were now seen as heroes by Iraqis.[62] The official British stance was to defend the Iraqi government for its perseverance and patience in dealing with the crisis and to attribute the massacres to rogue army units. A report on the battle of Dirabun blames the Assyrians, defends the actions of the Iraqi Army, and commends Sidqi as a good officer.[62]

The change in British attitude towards the Assyrians gave rise to the notion of the "British betrayal" among some Assyrian circles.[64] An idea which first gained popularity after 1918, when the Assyrians who were concentrated in Urmia did not receive the British relief which led to their massacre by the Turks and Kurds and their deportation to Hamadan.[65]