cyprus - a multicultural island

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CyprusCyprus -- aa multiculturalmulticultural islandisland

Alexander-Michael Hadjilyra

[email protected]@cytanet.com.cy

CULT-Best practices of Intercultural Trainings,

4th Partners meeting, Nicosia, CyprusMonday, 25 October 2010


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Cyprus, a crossroads of geography andCyprus, a crossroads of geography and

a meeting point of civilisationsa meeting point of civilisations


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Numerous settlers and conquerors, withNumerous settlers and conquerors, with

various cultures, languages and religionsvarious cultures, languages and religions The earliest evidence of permanent settlement in Cypruscan be traced back to the Neolithic Age (8200-3800 BC),

which was succeeded by the Chalcolithic Age (3800-2500

BC) and the Bronze Age (2500-1050 BC). Other than the

native population (Eteocypriots), archaeological findings

show the influx of other peoples, as early as c. 2400 BC.

Between 1400-1300 BC, we have the arrival of Mycenaean

Greeks to our island and, later on, between 1230-1190 BC,

an influx of Achaean Greeks. These new settlers brought with

them a new culture, which marked the island indelibly.

Between 1190-1150 BC the sea peoples invaded

Cyprus, which was then successively ruled by the

Phoenicians (950-850 BC), Assyrians (709-669 BC),Egyptians (565-546 BC) and Persians (546-332 BC).

Cyprus later became part of the Empire of Alexander the

Great (332-323 BC) and then it fell under the Ptolemies

(323-58 BC). It became a Roman province in 58 BC;during that time, Jews and Christianity came to Cyprus.


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various cultures, languages and religionsvarious cultures, languages and religions In 330 AD, Cyprus transitioned from a Roman provinceto a Byzantine one. In 647, a series of Arab raids com-

menced, establishing an Arab-Byzantine condominium

until 965, when the island fell again under Byzantine

rule. It was during this period that the first Armenians,

Maronites and Latins settled in Cyprus.

In 1191, Richard the Lionheart seized the island; he

sold it to the Knights Templar, who in turn returned it to

Richard. In 1192 the island was purchased by Guy de

Lusignan, thus commencing the Frankish Era (1192-

1489), which was followed by the Venetian Era (1489-

1570); during these periods, a multitude of peoples inhabited the

island, speaking all the languages under the heavens and beingfollowers of all branches of Christianity and other religions.

Between 1570-1571, the Ottomans conquered Cyprus;

a small number of Muslims was transferred here,

increased by Christians who were coerced into Islami-sation or became Linobambaki(Crypto-Christians).


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various cultures, languages and religionsvarious cultures, languages and religions The descendants of these converts are now calledTurkish-Cypriots. Christians (excluding Latins)and Jews were recognised as millets (religiouscommunities) and were granted some rights.

Numerous churches were turned into mosques(especially in towns); between the 17th and 19th

centuries, some Armenian families and Latin families and clergy settledin Cyprus. After 1839, in the Administrative Council (Meclis dare)participated the Greek-Orthodox Archbishop, the Armenian Metropolitan

and the Maronite Chorepiscopus. In 1878, the British became governors of our island;

their progressive administration and religiousfreedom allowed all communities to prosper. The

Armenian community was particularly strengthenedin number with refugees who fled the Genocide; the Latin communitywas also enlarged with Britons, Maronitesand Europeans, while during that time smallAnglican, Evangelical and other Protestant

communities were also formed. There was alsoa small presence of Jews and Gypsies.


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various cultures, languages and religionsvarious cultures, languages and religions Following the 1955-1959 liberation struggle and theZrich-London agreements, Cyprus gained its Inde-

pendence on 16/08/1960. However, the new Con-

stitution divided the people of Cyprus into two com-

munities (Greek-Cypriots & Turkish-Cypriots), with

numerical quotas and disproportionate rights for the Turkish-Cypriot

minority; three religious groups were also recognised (Armenian-

Cypriots, Maronite-Cypriots and Latin-Cypriots).

Between 1963-1964, extremist T/C mutinied against our common state,withdrawing into 39 land pockets of varying size, where the authority of

the legal government was not respected. In the summer of 1974, Turkey

unlawfully and barbarically invaded Cyprus in two phases, occupying

34,85% of its soil: over 210.000 people became refugees, about 1.450are missing since and over 160.000 settlers were illegally transferred

to the occupied part, not to mention the continuous

looting and destruction. The financial boom of the

government-controlled part has attracted

thousands of immigrants from all over the world.


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ArmenianArmenian--CypriotsCypriots The first recorded presence of Armenians in Cyprus dates back to 578

AD, when about 3.350 Armenians were transferred here from Arzaneneand established military and other colonies. Throughout the Byzantine

period, more Armenians came here for political, commercial and military

reasons. The Armenian Bishopric was established in 973.

During the Frankish and the Venetian Eras (1192-1489 & 1489-1570),the number of Armenians in Cyprus increased significantly: the Frankish

Kingdom had commercial ties with the Kingdom of Cilicia, while at the

same time the two Kingdoms were inextricably linked through a series

of royal and nobility marriages. Armenians also found refuge in Cyprusescaping the Muslim attacks on Cilicia and the Holy Land.

Following the Ottoman conquest (1570-1571), a number of Ottoman

Armenians who were drafted for the siege remained in Nicosia, where

their Prelature was recognised as anEthnarchy. Although they practised lucrative

professions, the oppression and taxation

decreased their number dramatically. A few

Ottoman-Armenian families settled here

throughout the 18th and 19th centuries.


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ArmenianArmenian--CypriotsCypriots With the arrival of the British in 1878, numerous Armenians were

contracted to work in Cyprus as translators and civil servants. Thenumber of Armenians in Cyprus significantly increased when nearly

10.000 Armenians, fleeing the horrific massacres, massive deportations

and the Armenian Genocide, sought refuge in our island between 1894-

1923. About 1.500 made our island their new homeland, bringing newlife into the old community and contributing socioeconomically to

Cyprus, introducing new arts, crafts and professions, also introducing

new items in the Cyprus cuisine, all very popular today.

The 1960 Independence found Armenians numbering over 3.600.During the 1963-1964 Turkish-Cypriot mutiny, their ancient quarter in

Nicosia and the mediaeval church in Famagusta were taken over by

extremist T/C. Although many Armenian-Cypriots emigrated, the

community recovered from its losses

with the help of the government. During

the 1974 invasion, some became

refugees and their monastery in Halevga

was occupied. During the last decades

more Armenians have arrived, aspolitical and economic refugees.


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MaroniteMaronite--CypriotsCypriots The first recorded presence of Maronites in Cyprus dates back to 686

AD, when Emperor Justinian II saved them from the Arab raids in Syria.Throughout the Byzantine period, more Maronites came here for military

reasons, as well as to flee the persecutions in Syria and Lebanon.

During the Frankish and the Venetian Eras (1192-1489 & 1489-1570),

the number of Maronites in Cyprus increased significantly: in the early14th century, Maronites numbered about 80.000 and resided in 72

villages, mainly on the Pentadhaktylos range. The Maronite

Archbishopric was established in 1316. Their number, however,

decreased in the 16th

century, due to the tyrannical persecution and theother adverse conditions of the period.

During the Ottoman conquest (1570-1571), about 30.000 Maronites are

said to have been massacred in Famagusta and Pentadhaktylos. Those

who survived remained in their villages.The oppression and taxation decreased

their number dramatically (150 people

in 1686, living in just 8 villages). In 1735

the Monastery of Prophet Elias was

established in Ayia Marina Skyllouras.


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MaroniteMaronite--CypriotsCypriots With the arrival of the British in 1878 came religious tolerance and a

progressive administration, which particularly strengthened the Maronitecommunity of the island. More and more Maronites left their villages and

moved to the cities, thus no longer working as agriculturalists and

farmers, but as entrepreneurs and employees. For various reasons, a

few became attached to the Latin places of worship. The 1960 Independence found Maronites numbering over 2.750. Their

prosperity, however, was brought to a halt as a result of the 1974

invasion: all four of their villages (Kormakitis,Asomatos, Karpasha,Ayia

Marina) were occupied by the Turks, and so was their monastery. Manyof the villagers chose to remain enclaved in their ancestral homes;

however, as the occupying regime became harder and harder, most of

them became refugees and out of the

nearly 1.000 enclaved Maronites in 1975,

there are only about 125 today. With the

help of the government, the community

has recovered from its losses. Maronites

retain a special link with their occupied

villages, which they visit regularly.


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LatinLatin--CypriotsCypriots The first recorded presence of Latins in Cyprus dates back to 1126 AD,

when privileged merchants from Venice and Genoa settled in our island.

However, the real history of the Latin community in Cyprus started in 1192,

when Guy de Lusignan purchased Cyprus from Richard I the Lionheart and

sent emissaries to Western Europe, Cilicia and the Levant, inviting

noblemen, knights and bourgeois to settle in Cyprus. The LatinArchbishopric was established in 1196; as a result, throughout the Frankish

and the Venetian Eras (1192-1489 & 1489-1570), a number of Latin

religious and military Orders arrived in Cyprus. The nearly four (4) centuries

of intermingling between the Latins and the locals influenced the arts and

the Cyprus dialect, toponymy and landscape.

Following the Ottoman conquest (1570-1571), thousands of Latins were

either slaughtered or exiled and many Latin churches were turned into

mosques. Due to the anti-Catholic policy

across the Ottoman Empire, most of thosewho remained either embraced Islam or

became Greek Orthodox orLinobambaki

(Crypto-Christians). A few Latin families,

clerics, monks and nuns settled here

throughout the 17th, 18th and 19th centuries.


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LatinLatin--CypriotsCypriots With the arrival of the British in 1878 came religious tolerance and a

progressive administration, which particularly strengthened the Latincommunity of the island. The community grew in number with someArmenian, British and European Catholics, as well as a few Maronites.Residing exclusively in the urban areas throughout the British Era(1878-1959), many Latins worked as civil servants, entrepreneurs,

doctors, bankers, merchants etc, while their schools provided excellenteducation for everyone, regardless of religious confession.

The 1960 Independence found Latins numbering about 4.600 (of whichabout 2.800 were of Mediterranean extraction; the others were British).

Coming from diverse backgrounds, religion was their only common tie.Following the 1974 Turkish invasion, the community suffered somelosses, as some of its members became refugees. With the help of the

government, the community recoveredfrom its losses. Presently, about 1.000

traditional Latins reside in Cyprus; thereare additionally about 6.000 RomanCatholic permanent residents of foreignextraction, 6.000 Roman Catholicstemporarily inhabiting in Cyprus and 800

and 550 serving in the Sovereign BritishBases and UNFICYP, respectively.


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Legal frameworkLegal framework The Constitution (Article 2 3) irrevocably recognises the existence of

three religious groups, i.e. citizens of the Republic who are membersof the Armenian, Maronite and Latin Church in Cyprus.

Each of these groups is entitled to representation in the institutions of

the Republic (Article 109). Until 1965, the three Representatives were

members of the Greek Communal Chamber; since then, they participatein the House of Representatives via legislative arrangements.

Article 110 3 of the Constitution recognises a wide autonomy for the

Churches of the three aforementioned groups. As a system of co-

ordination is in place in Cyprus, they are on an equal basis with thestate itself, when matters of common interest occur.

The institutions of these three groups are both encouraged and funded

by the state (churches, schools, newspapers, web pages, clubs etc).

Cyprus was amongst the first countries to sign and ratify both theFramework Convention for the Protection of National Minorities

(implemented in 1998) and the European Charter for Regional or

Minority Languages (implemented in 2002).

Armenian and Cypriot Maronite Arabic are recognised as minoritylanguages of the Republic of Cyprus, as of 2002 and 2008, respectively.


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Moral supportMoral support The three religious groups (Armenians, Maronites and Latins) are supported by

the government, not only financially but also morally. There are many such examples, e.g. the attendance of church and community

celebrations, inaugurations and/or laying of foundation stones by either the

President and/or Ministers and/or MPs.

All three Armenian schools buildings were inaugurated by Presidents: Nicosiaby Archbishop Makarios III (1972), Larnaca by Glafcos Clerides (1996) and

Limassol by Demetris Christophias (2008). The Maronite school building was

inaugurated by President Glafcos Clerides (2002).

In October 2000, the Office of the Presidential Commissioner organised the 10-

day festival Cultural meeting of religious groups, Maronites, Armeniansand Latins. In November 2007, the Ministries of Education & Culture and

Interior sponsored the 2-day conference Minorities of Cyprus - past, present

and future. In October 2010, the Ministry of Justice and Public Order and the

Office of the Ombudsman co-organised the 1-day conference The

contribution, rights and protection of the minorities in the Cyprus society.

The Ministry of Interior and the Ministry of Education and Culture sponsored the

production of the 25 documentary on the Latin community (2010) and of the 50

documentary of the Armenian community (2011).

There are factsheets about the three religious groups on the web page of thePublic Information Office and the government web portal.


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ArmenianArmenian--Cypriot educationCypriot education The first Armenian school in Cyprus operated in 1870 in Nicosia. Since

then, Armenian schools have operated in Nicosia, Larnaca, Limassol,Famagusta, Amiandos and elsewhere on the island, all of which were

either kindergartens and/or elementary schools, with the exception of

the Melkonian Educational Institute (1926-2005), which started as an

orphanage for children of the Genocide and gradually became arenowned secondary school for the entire Armenian Diaspora, with

students from over 20 countries, some of whom were boarders.

Currently, there are three Armenian Elementary Schools, one in each of

the three major cities (Nicosia, Larnaca and Limassol), as well as asmall Armenian Gymnasium, operating in Nicosia.

Although Armenian schools were operating much earlier, in their current

form the school in Nicosia operates since 1921, the school in Larnaca

since 1923 and the school in Limassol since 1951. The Gymnasium

started its operation in 2005, following the unfair closure of MEI.

The current premises of the Nicosia school were built in 1971-1972, the

Larnaca school in 1993-1995 and the Limassol school in 2006-2007.

They are all called Nareg, in memory of Krikor Naregatsi (951-1003), agreat monk, poet, philosopher and theologian of historical Armenia.


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MaroniteMaronite--Cypriot educationCypriot education The first Maronite school in Cyprus operated in 1883 in Kormakitis; it

was followed by schools in Asomatos (1887), Ayia Marina (1892)and Karpasha (1905). All these operated as kindergartens and

elementary schools, until the Turkish invasion of 1974.

Currently, there is one Maronite Elementary School in Anthoupolis,

Nicosia, as well as a Maronite kindergarten, also in Anthoupolis.

There are no Maronite schools in Limassol and Larnaca.

The Elementary School started its operation in 2002, while the

kindergarten in 1989; as of 2002, they are both housed in the samepremises on land given by the government (as it is the case for the

Nicosia Nareg school).

They are both called Ayios Maronas, in memory of Saint Maron

(410), the founder of the Maronite branch of Christianity. There has never been a Maronite Secondary School in Cyprus.

However, by virtue of the European Framework Convention for

the Protection of National Minorities, the Latin schools of Terra

Santa (Nicosia) and Saint Marys (Limassol) are considered nationalschools for the Maronite-Cypriot community.


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LatinLatin--Cypriot educationCypriot education The first Latin school in Cyprus operated in 1646 in walled Nicosia by

the Franciscan monks of the Custody of the Holy Land (Terra Santa). Itstarted as an Elementary School for boys and in 1913 it became also a

Secondary School. In 1955, it moved to its current premises in

Acropolis. As of 1970, there is also a kindergarten, while until 1983 it

was also a boarding school for boys. Since 1974, Terra Santa it is amixed school. It is the oldest school still in operation in Cyprus.

In Limassol, the current Latin school started its operation in 1923 by the

Franciscan nuns of the Order of the Sacred Heart of Jesus. It moved to

its current premises in 1965, offering pre-primary, elementary andsecondary education for girls. Until 1991 it was also a boarding school

for girls. Since 2000, Saint Marys is a mixed school.

In the past, there used to be other Latin schools; for girls: Saint Joseph

(Nicosia, 1884-1987, Larnaca, 1844-1990, Limassol 1877-1921), Terra

Santa (Kormakitis: 1936-1965/1981, Famagusta, 1952-1974) and a

school by the Franciscan sisters of the Order of the Sacred Heart

(Kormakitis, 1936-1981); for boys: Terra Santa (Larnaca: 1844-1939 &

1950-1956, Limassol: 1860-1939 & 1951-1956); and the mixed

kindergarten La Souris Verte (Mesa Khorio: 1999-2011).


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Comparison of the school systemsComparison of the school systems The Armenian schools have about 185 students: Nareg Nicosia has

about 125 students (about 10 of which are in the Gymnasium),Nareg Larnaca has about 25 students and Nareg Limassol has

about 35 students.

The Maronite school has about 95 students: Ayios Maronas

Elementary School has about 80 students, while Ayios Maronaskindergarten has about 15 students.

The Latin schools have about 1.350 students: Terra Santa (Nicosia)

has about 400 students, while Saint Marys (Limassol) has about

950 students.

The Armenian Nareg schools are considered schools with a special

status. They are public and free of charge, but for a student to

attend, at least one of the students parents must be of Armenian

descent.

The Maronite school is a public school. There cannot be any ethnic

or other criteria for admittance in that school.

The Latin schools are private schools, open to all students payingtuition, regardless of race, ethnicity or religious confession.


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Comparison of the school systemsComparison of the school systems As a result of the ethnicity criterion, virtually all students (100%) of the

Armenian schools are of Armenian descent.

With regard to the Maronite school, although a public one, the vast

majority of students (95%) are Maronites.

As for the Latin schools, the fact that they are secular and open to all

has shaped their current demographics: for Terra Santa, 55% of thestudents are Roman Catholics and Maronites and 45% are Greek and

Armenian Orthodox; for Saint Marys, 85% are Greek and Armenian

Orthodox and only 15% are Roman Catholics and Maronites.

A large percentage of Armenian-Cypriot students (95%) attend theNareg Elementary Schools; for secondary education, there is a

particular preference for English-speaking schools.

Only a minority (15%) of Maronite-Cypriot students attend the Ayios

Maronas Elementary School; there is an evenly-distributed number ofMaronite students attending public and private secondary schools.

There is no particular preference on behalf of Latin-Cypriot students for

elementary or secondary education. Many of them, however, attend the

Latin schools, as do many Maronite-Cypriots.


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Comparison of the school systemsComparison of the school systems Education in the Armenian Elementary Schools is tri-lingual (Armenian,

English, Greek). The Gymnasium is Greek-speaking, with the exceptionof the lessons of Armenian language, history and religion, the lesson of

the English language and the lesson of the French language.

The Maronite school is Greek-speaking (with the exception of the

English language lesson); there are afternoon lessons of CypriotMaronite Arabic available for the students (not compulsory).

Both the Terra Santa and Saint Marys schools are divided into Greek

and English sections, but Italian and French are also taught.

All Armenian schools are headed by a single headmistress and aresupervised by the autonomous Armenian Schools Committee,

appointed by the Council of Ministers after the suggestion of the

Minister of Education and Culture, who consults with the Armenian

Representative. There are different headmistresses for the Maronite Elementary School

and kindergarten, which are supervised by the Maronites School

Committee, appointed in a similar fashion to its Armenian counterpart.

Being private schools, each of the Latin schools has a differentheadmaster and school administration.


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Comparison of the school systemsComparison of the school systems The teachers of the Armenian Elementary Schools are appointed

and paid by the Armenian Schools Committee, with the exception ofteachers of Greek, supplied and remunerated by the Educational

Service of the Ministry of Education and Culture. Professors of the

Armenian Gymnasium are appointed and paid by the Ministry of

Education and Culture, with the exception of the professors ofArmenian, who are appointed and paid by the Armenian Schools

Committee. The single headmistress is an Armenian-Cypriot.

The teachers of the Maronite school are appointed and paid by the

Educational Service of the Ministry of Education and Culture, justlike all other public schools. The teacher who teaches Cypriot

Maronite Arabic lessons, also a day-time teacher, does it voluntarily.

The headmistresses are Greek-Cypriots.

The teachers and professors of the Latin schools are appointed andpaid by the schools administrations. The general headmaster of the

Terra Santa is a Mexican Franciscan, although there are also Greek-

Cypriot headmasters for each of the Elementary School and the

Gymnasium. St. Marys headmistress is a Maronite Franciscan.


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Comparison of the school systemsComparison of the school systems The entire budget of the Armenian schools is covered by the Ministry

of Education and Culture. Greek-speaking books are supplied by thewarehouses of the Ministry. Armenian-speaking books purchased

from abroad (mainly Lebanon) are covered by the school budget.

As the Maronite school is a public school, its budget is entirely

covered by the Ministry of Education and Culture. All books aresupplied by the warehouses of the Ministry of Education and Culture.

As the Latin schools are private schools, their budget is only

subsidised by the Ministry of Education and Culture. Greek-speaking

books are supplied by the warehouses of the Ministry.

All Armenian schools are adjacent to the local Armenian church

(Virgin Mary in Nicosia, Saint Stephen in Larnaca and Saint George

in Limassol).

The Maronite school is next to the St. Maron Maronite church.

The Terra Santa school encompasses a small chapel, dedicated to

St. Barnabas. Saint Marys school encompasses a small chapel,

dedicated to the Virgin Mary. Saint Marys school is part of SaintMarys nunnery compound.


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A few points to considerA few points to consider Cyprus has always been a multicultural society. This merging of cultures

for so many centuries has shaped the psyche of the Cypriot people. The Republic of Cyprus has globally been amongst the pioneers in the

recognition and implementation of minority rights. Even on a Europeanlevel, it is considered amongst the model countries for minorities.

The support towards minorities is not only financial, but also moral. The three religious groups can freely exercise their right to attend andvisit their places of worship and repose (some of which were built eitheron land granted by the government and/or with state funding).

Each religious group maintains its own educational system: Armenians

maintain national education, Maronites maintain public education andLatins maintain private education.

Within the framework of public school education, information about thethree religious groups is only provided in the last section of the book on

the history of Cyprus for the 3

rd

class of Lyceum. Similarly, the religious groups schools do not have ready material forteaching about their own history on our island.

The Ministry of Education has shown interest in publishing an enlargedversion of the history of the religious groups, perhaps as a standalone

edition. Therefore, there is always room for improvement!!!


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cyprus - a multicultural island

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