Cyprus - a multicultural island

Alexander-Michael Hadjilyra katoomba@cytanet.com.cy CULT-Best practices of Intercultural Trainings, 4th Partners meeting, Nicosia, Cyprus Monday, 25 October 2010

Cyprus, a crossroads of geography and a meeting point of civilisations

Cyprus, a crossroads of geography and a meeting point of civilisations

Cyprus, a crossroads of geography and a meeting point of civilisations

Numerous settlers and conquerors, with various cultures, languages and religions
The earliest evidence of permanent settlement in Cyprus can 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.

Numerous settlers and conquerors, with various cultures, languages and religions
In 330 AD, Cyprus transitioned from a Roman province to a Byzantine one. In 647, a series of Arab raids commenced, 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 (11921489), which was followed by the Venetian Era (14891570); during these periods, a multitude of peoples inhabited the island, speaking all the languages under the heavens and being followers 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 Islamisation or became Linobambaki (Crypto-Christians).

Numerous settlers and conquerors, with various cultures, languages and religions
The descendants of these converts are now called Turkish-Cypriots. Christians (excluding Latins) and Jews were recognised as millets (religious communities) 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 settled in 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 religious freedom allowed all communities to prosper. The Armenian community was particularly strengthened in number with refugees who fled the Genocide; the Latin community was also enlarged with Britons, Maronites and Europeans, while during that time small Anglican, Evangelical and other Protestant communities were also formed. There was also a small presence of Jews and Gypsies.

Numerous settlers and conquerors, with various cultures, languages and religions
Following the 1955-1959 liberation struggle and the Zrich-London agreements, Cyprus gained its Independence on 16/08/1960. However, the new Constitution divided the people of Cyprus into two communities (Greek-Cypriots & Turkish-Cypriots), with numerical quotas and disproportionate rights for the Turkish-Cypriot minority; three religious groups were also recognised (ArmenianCypriots, 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 1.450 are 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.

Armenian-Cypriots
The first recorded presence of Armenians in Cyprus dates back to 578 AD, when about 3.350 Armenians were transferred here from Arzanene and 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 Cyprus escaping 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 an Ethnarchy. 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.

Armenian-Cypriots
With the arrival of the British in 1878, numerous Armenians were contracted to work in Cyprus as translators and civil servants. The number 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 18941923. About 1.500 made our island their new homeland, bringing new life 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, as political and economic refugees.

Maronite-Cypriots
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 early 14th 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 the other 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.

Maronite-Cypriots
With the arrival of the British in 1878 came religious tolerance and a progressive administration, which particularly strengthened the Maronite community 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. Many of 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.

Latin-Cypriots
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 Latin Archbishopric 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 those who remained either embraced Islam or became Greek Orthodox or Linobambaki (Crypto-Christians). A few Latin families, clerics, monks and nuns settled here throughout the 17th, 18th and 19th centuries.

Latin-Cypriots
With the arrival of the British in 1878 came religious tolerance and a progressive administration, which particularly strengthened the Latin community of the island. The community grew in number with some Armenian, 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 excellent education for everyone, regardless of religious confession. The 1960 Independence found Latins numbering about 4.600 (of which about 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 some losses, as some of its members became refugees. With the help of the government, the community recovered from its losses. Presently, about 1.000 traditional Latins reside in Cyprus; there are additionally about 6.000 Roman Catholic permanent residents of foreign extraction, 6.000 Roman Catholics temporarily inhabiting in Cyprus and 800 and 550 serving in the Sovereign British Bases and UNFICYP, respectively.

Legal framework
The Constitution (Article 2 3) irrevocably recognises the existence of three religious groups, i.e. citizens of the Republic who are members of 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 participate in 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 coordination is in place in Cyprus, they are on an equal basis with the state 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 the Framework 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 minority languages of the Republic of Cyprus, as of 2002 and 2008, respectively.

Moral 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: Nicosia by 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 10day festival Cultural meeting of religious groups, Maronites, Armenians and 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 the Public Information Office and the government web portal.

Armenian-Cypriot 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 a renowned 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 a small 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), a great monk, poet, philosopher and theologian of historical Armenia.

Maronite-Cypriot 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 same premises 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 national schools for the Maronite-Cypriot community.

Latin-Cypriot 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). It started 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 a mixed 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 and secondary 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).

Comparison 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 Maronas kindergarten 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 paying tuition, regardless of race, ethnicity or religious confession.

Comparison 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 the students 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 the Nareg 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 of Maronite 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.

Comparison of the school systems

Education in the Armenian Elementary Schools is tri-lingual (Armenian, English, Greek). The Gymnasium is Greek-speaking, with the exception of 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 Cypriot Maronite 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 are supervised 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 different headmaster and school administration.

Comparison of the school systems

The teachers of the Armenian Elementary Schools are appointed and paid by the Armenian Schools Committee, with the exception of teachers 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 of Armenian, 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, just like 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 and paid by the schools administrations. The general headmaster of the Terra Santa is a Mexican Franciscan, although there are also GreekCypriot headmasters for each of the Elementary School and the Gymnasium. St. Marys headmistress is a Maronite Franciscan.

Comparison 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 the warehouses 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 are supplied 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 Saint Marys nunnery compound.

A 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 European level, 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 and visit their places of worship and repose (some of which were built either on 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 and Latins maintain private education. Within the framework of public school education, information about the three religious groups is only provided in the last section of the book on the history of Cyprus for the 3rd class of Lyceum. Similarly, the religious groups schools do not have ready material for teaching about their own history on our island. The Ministry of Education has shown interest in publishing an enlarged version of the history of the religious groups, perhaps as a standalone edition. Therefore, there is always room for improvement!!!