Which Reality
Niyazi Kizilyurek
A comparison of Venizelos, Makarios and Papadopoulos
The words of Tassos Papadopoulos in his last week’s press conference and what his spokesperson Vassilis Palmas had claimed in his written announcement before him about Papadopoulos that “He is a politician coming from the Venizelos school” caused a need to take a closer look to the issue. In order to be able to debate on the issue healthily we first need to define what we think that political reality is. My guide in this issue is the evaluation of the famous historian E.H. Carr, according to which realism in politics is to try and achieve the most possible, most achievable, most reachable and most operative option within the given circumstances – in which we can include the internal and external factors – and within the universal principles staying away from abstract rightfulness.
Greek State Politician Elefteros Venizelos conducted his political affairs with such an approach which is why he has assumed a ‘realistic politician’ status in history. Venizelos tried to advance the modern Greek State’s official ideology of Megalo Idea to the furthest he could, discontinued the irredentist policies (favouring the acquisition of property) in 1922 when the armies of Mustafa Kemal defeated the Greek army and took on a new approach of getting closer with Turkey; so much that he suggested Mustafa Kemal be announced as one of the 1930 Nobel Peace Laureates.
We can see that Venizelos had a similar approach towards Cyprus and its Enosis. When in 1915 Britain suggested that Greece take its place beside the Serbians in its war against Bulgaria in exchange for Cyprus, Venizelos supported the suggestion with enthusiasm. The Aleksandros Zaimi government in power during the period rejected the offer due to their closeness with Germany. However when circumstances changed the same Venizelos made severe criticism towards the protesters who claimed “Enosis and only Enosis” in 1931 Cyprus commotion during his Prime Ministry and stated that “under the given circumstances Enosis was impossible” and the best thing to be done could be to stay within the self-sovereign system offered by the British in the meantime get along with the Turkish Cypriot community. The Militarist Greeks of his time had accused him for being “in the same team as the slave-minded Royalty jut like the times of the Ottoman Empire.”
The administrators of the Greek Cypriot community closed their ears to Venizelos’ warnings, disregarding him and continued to say “Enosis and only Enosis.” They rejected the self-sovereign suggestions through 1947-48 without even negotiating. Makarios III, who took over as Archbishop in 1949, disregarded the rejections of the Turkish Cypriots, the increasing reaction of Turkey against Enosis and the warning of the Greek Politicians who were saying “now is not the time for Enosis.” He rejected the suggestions of the British and especially British Commissioner Harding’s suggestion with a strong dogmatic approach and physically forced Greece towards Enosis policies. In 1958 when the island was under a threat of ‘being divided to 3’ he made a manoeuvre almost thought to be realistic and accepted the establishment of the Independent Republic of Cyprus. However, it was not long before he turned back to his dogmatic status and beliefs giving up on the realistic manoeuvre and started ‘messing’ up the Zurich and London agreements without hesitation; despite the internationally declared warnings by guarantor countries such as Greece and Turkey ...
During the years 1964-1968 Makarios tried all he could to achieve Enosis and he finally saw that this could not be achieved. Then he took a new step in politics and started using a phrase similar to that of Venizelos “Efikton/Efkteon” which showed a difference between the ‘wanted’ and the ‘possible’ and called Greek Cypriot community to get hold of the Republic of Cyprus. This was a milestone in the political history of the Greek Cypriot Community. The Enosis motto which had been the major ideal of the 20th century and a wave that activated all the levels in the Greek Cypriot community was suddenly off the political agenda and was burned into people’s hearts. The notion of giving life to the independent Republic of Cyprus was more important. Although late, Makarios had realised the impossibility of Enosis and changed his policies and took on a ‘Venizelos style’ search for realism; of course this is a debate topic for some other time. Let’s look into the issue a little more.
When Makarios got into livening the Republic of Cyprus rather than Enosis in 1968 thinking about ‘the possible’ rather than the ‘wished’ he did not pursue policies that included the Turkish Cypriot community at all. On the contrary, he did all he could to announce the Turkish Cypriots as an ethnic minority group rather than giving them the status of a politically equal community. He put pressure on the Turkish Cypriot community to adjust the Zurich and London agreements accordingly; on the other hand he complained and rejected systematically all possible “settlement and peace” suggestion saying they were “poor solutions.” In short he took hold of the Republic of Cyprus and started to play with it, which meant either to settle the problem the way he wanted or keep on with the current status. However both options were not possible to keep so that by 1974 both options in front of Makarios were history; things were changing.
http://www.observercyprus.com/observer/ ... px?id=2315
In reality, things did change, the island was partitioned and peace achieved after 11 years of GCs attempting to genocide us Turkish Cypriots
for GCs ENOSIS dream.
Anyway, now you know where and why this "ethnic minority" idea came from and why they are still insisting on it.