Iraqi Armenians (Iraqi Hyer) constitute one of the main Christian minorities in Iraq. Their earliest presence in Mesopotamia (today’s Iraq) can be traced back to ancient times, when more than two millennia ago, Armenian merchants travelled across the land and traded goods and merchandise between Armenia and historic northern Mesopotamia. However, their earliest permanent settlement as a community in Baghdad dates back to the seventeenth century. This presence followed the last Ottoman capture of Baghdad in 1638 at the end of the Ottoman- Safavid war (1623-1639). However, some historical records indicate an earlier Armenian presence in Baghdad and Basra. Throughout the Ottoman centuries, small yet active Armenian communities excelled as successful merchants, traders, landowners, artisans, and few as civil servants. Following the onset of the First World War (1914-1918) and the Armenian genocide in 1915, this historical presence was enhanced further by the arrival of the survivors from the genocide as refugees to Iraq. Since 1921 and throughout the last century, the Armenians thrived to establish and sustain vibrant communities with their unique Christian identity and diligent Armenian-ness to become an integral part of Iraq’s society and cultural fabric. However, in the latter decades of the century and after many years of devastating wars and turbulent economic and social times, their fortunes were reversed. The once vibrant Armenian communities that existed in the main cities of Baghdad, Basra, Mosul and Kirkuk, began to gradually decline and some disappeared all together, triggered by the successive waves of migrations and internal displacements. This decline was accelerated sharply after the United States invasion of Iraq in 2003. The instability of post 2003 Iraq that is characterised by political instability, economic uncertainties, sectarianism, social changes, and institutionalised corruption had contributed to further decline of the community. The continuation of these unfavourable conditions poses an existential threat to the presence of the Armenians and their future existence in Iraq. Currently, there are fewer than 4000 Armenians still residing in the country. Their rich history and heritage, which dates back centuries, remains uncertain and fragile. This article presents the current status of the Armenians in Iraq and their changing fortunes and demographics over the last two decades. It also discusses the numerous challenges facing their communities throughout Iraq, and the critical prospects of their historical heritage and legacy.

The Armenians of Iraq: A brief historical perspective

In order to address the modern challenges facing the Armenians in Iraq, it is important to present a brief overview of their historical presence in Mesopotamia (modern day Iraq), and to understand the causes and origins of the current decline for completeness. It is well known that the geographical proximity of northern Mesopotamia and historical Armenia made such association a fait accompli. In summary, the Armenian presence in Mesopotamia and later in modern Iraq can be divided into three major historical periods. These were separated by pivotal historical milestones that defined these periods:

1- The ancient and intermittent Armenian clusters in Mesopotamia, until the final Ottoman capture of Baghdad in the seventeenth century, and the subsequent establishment of their first permanent community.

2- The establishment of the first permanent Armenian community settlement in Baghdad in 1639, until the end of the Ottoman rule after the First World War (1914-1918) and the onset of the Armenian genocide of 1915.

3- The Armenian presence following the great Armenian genocide and the arrival of the Armenian refugees and genocide survivors from the genocide to the modern state of Iraq until today.

The details of these historical periods and their perspective details are beyond the scope of this article. These are described elsewhere in many relevant Armenian and Arabic historical texts and literature [1 ,2 ,3 ,4 ,5 ,6 ,7]. However, the final historical milestone of the Armenian genocide represents a pivotal period of the Armenian presence since the early twentieth century Iraq. By the end of the First World War thousands of Armenians genocide survivors estimated as 14,000-18,000 managed to arrive to northern territories of Iraq. Their arrival can be explained by the geographical proximity of the borders between modern Iraq and the six Ottoman Armenian provinces in the early twentieth century. Few had decided to settle in Mosul, but the majority were sheltered by the British in special refugee camps set up near Baghdad and later near Basra. The historical details surrounding these events are described elsewhere [6, 7, 8,9, 10].

Armenians during monarchical Iraq (1921-1958): From calamity to progress

The Armenian refugees and the survivors of the genocide were initially sheltered in temporary refugee camps set up by the British occupying forces near Baqubah town close to Baghdad, and later in Nahir Umar area near Basra [5, 10, 11]. The hospitable welcome shown by the Iraqis and their religious and tribal leaders during these difficult and uncertain years, were complemented by the same support given by their newly established transitional government and King Faisal the First of Iraq. This ultimately resulted in their resettlement in different parts of Iraq, with some willingly repatriated later, to different overseas destination such as Soviet Armenia and European countries. The monarchical period of Iraq remains to date the halcyon period for the Armenians. It was a period not only of resettlement, but also of progress, expansion and revitalisation. The Armenians during this period achieved many important milestones in their community, economic and social progress and in serving Iraq in different capacities [5,11]. These were achieved by utilizing their exceptional skills, talents and frugality. During these decades many individual Armenians distinguished themselves in areas of commerce, trade, industry, transport, literature, arts, culture, education, health, sports, engineering, transport, civil service and other sectors [1,2,5,7,11,15]. Although the majority had endured hardships, they still had managed to attain a respectable status within Iraqi society. Furthermore, many Armenians began to resettle outside the main cities in Iraq. By the late 1950s, there were Armenian communities all over Iraq, including Kirkuk, Sinjar, Erbil, Duhok, Zakho, Nasiriya (Sough Al Shyogh) in the south, Habbaniya, K3 oil station near Haditha and other towns [5,6]. The two predominantly Armenians villages of (Havresc) north of the city of Mosul, and (Avzrog) near Zakho in Kurdistan, were also established. Many Armenian schools were eventually opened in these cities and towns. These in addition to the existing schools that already catered for the educational needs of the Armenians both Apostolic and Catholics in Baghdad, Mosul and Basra. From the ecclesial perspective, the Armenian Church remains at the core of the community. This ecclesial and social progress was reflected in the building of the main Armenian Apostolic Church ‘St. Gregory the Illuminator’ Church in Baghdad (Fig. 1). The church is located at a prominent position at the heart of Baghdad, and reflects the Iraqi Armenian-ness and their strong Christian faith. It remains the symbol of a once vibrant and successful community. In post 2003 Iraq, its vicinity has seen many devastating terrorist attacks and car bombings, especially during the height of the sectarian violence period (2005-2008). More recently the area was also the center of the October 2019 protests in Baghdad. These and other unfortunate events affected the Armenian congregation attending the church and their regular services during these years.

By 1957, it was estimated that 17,000-18,000 Apostolic (Orthodox), and 2000 Catholic Armenians lived in Iraq. Most Armenians resided in Baghdad (11,000), followed by Basra (2000), Mosul (2000), Kirkuk (1000), Duhok, Avzrog, Habbaniya, (1000) and the remainder of the Armenians lived and worked in other towns and cities throughout Iraq [11]. It is also worth mentioning the historical presence of the Armenian Catholic community in Baghdad, that also dates back to the early seventeenth century, mostly centered in Baghdad. They had their own churches, schools and social centres.

Republican Iraq (1958-2003): The beginning of the decline

This social and economic progress achieved during the monarchical period began to gradually deteriorate by the events that followed the coup d'état or the revolution of the 14th. July 1958, and the establishment of the republic of Iraq. The following decades in Iraq had witnessed many troubling upheavals both political, social and economic. These impacted the Armenians and constituted the prelude for their decline. By the late 1960s, many Armenians became more anxious and worried about their future due to these unfavourable political and economic conditions. The earliest waves of permanent Armenian migrations begun in the 1960s and continued throughout the 1970s. In July 1968 another military coup d'état brought the brutal rule of the Ba’ath party’s and the dictatorship of Saddam Hussain that survived for more than three decades. This disastrous rule was ended in 2003 by the United States invasion of Iraq. The Armenians during these turbulent and difficult decades faced many hardships and economic difficulties. In spite of these strictly state controlled conditions and stricts environments, the Armenians were allowed the freedom in conducting their own ecclesial, social, sporting and cultural activities, albeit under tight governmental control and supervision. However, no Armenian publications or newspapers were allowed to be published, with further and tougher social restrictions imposed during Saddam’s faith campaign of the 1990s.

In 1974, all the Armenian schools in Baghdad, Basra and elsewhere were nationalised. Some had closed earlier. The Arabisation of the educational system in Iraq was a major setback for the educational prospects of the community as an essential impetus of strengthening their education and Armenian-ness. Furthermore, during these challenging times, an increasing false sense of relative freedom became pervasive among the younger and educated generation of Armenians. This had impacted heavily on their future prospects and their likely decision to leave Iraq permanently. The sacrifices of the Armenians during the Iraq- Iran War (1980-1988) were reflected in the martyrdom of 120 young Armenian conscripts during this war, with many others either disabled, wounded or taken captive. This was a heavy price to pay for a small community of no more than 20 000 people at the time. Most of the martyrs, like the majority of the Iraqis, were from working class families on modest incomes. The second Gulf war (1990-1991) and the following decade of economic sanctions and blockade, had irrevocably weakened and disseminated not only the Iraqi middle classes, but also drained the country from its most educated and intellectual assets including the Armenians. In the 1990s, many highly skilled professional Armenians from all walks of life either fled Iraq or immigrated permanently. Yet, the remnant Armenians thrived to excel in different sectors such as in the civil services, educational, cultural, business and other trade sectors, but in increasingly difficult and challenging circumstances. From the political perspective, there was a strict ban on any national Armenian political activities during these decades. The majority of the Armenians in Iraq with very few exceptions, remained largely apolitical, and avoided as much as possible the volatile and violent national political scenes of Iraq during these troubling decades. Their social and cultural activities also continued, albeit on much lesser scale and restrictive environments. It was estimated that prior to the 2003 invasion, there were between 18,000-20,000 Armenians in Iraq, including a few hundred Armenian Catholics.

Armenians in post 2003 Iraq: The Retrogression

The consequences of the United States led invasion of Iraq in 2003, and the establishment of a fragile, sectarian and corrupt kleptocracy state system in Iraq, remains the most challenging and critical period for the Armenians during their entire existence in Iraq since the seventeenth century. The continued political and economic instabilities, compounded with sectarianism and volatile social conditions during the last two decades, constitute a direct and existential threat to the Armenians and their future in Iraq. However, the 2003 invasion established a distorted form of democracy in Iraq, and had reversed most of the strict political, educational and cultural restrictions imposed by the previous regime. The consequences of this distorted political transformation remain unfavorable by most Iraqis including their endangered Christian minorities. Since 2003, insurgents and paramilitary terrorist groups including ISIS have destroyed and damaged Armenian churches in Baghdad and Mosul. At least 28, and perhaps as many as 45 Armenian civilians have been killed by the terrorist violence that inflicted Iraq from 2003 to 2007. Similarly, during the same timeframe, at least 28 and perhaps as many as 32 Armenians were kidnapped by insurgents. [16].

During the last two decades of ill planning and governance of Iraq, the country remains in deep sectarian and religious flux, with the ruling political elite failing to establish a modern, prosperous and vibrant country. The sectarianism, that has gripped Iraq since 2003, along with institutionalised and pervasive corruption and expanded deep state involvement, has deepened the gulf between Iraqi populace and the ruling class. These terrible conditions finally led to the outbreak of sectarian civil war (2006-2008), and, as a result, the appearance of the Islamic State of Iraq and Syria (ISIS) in 2014. These were disastrous turning points for Iraqis as a whole and for the Armenians and Christians in particular. The control of Mosul, Tikrit and other surrounding towns and cities by ISIS signaled the beginning of the end of the centuries old presence of Armenians in Mosul and Kirkuk. The strict ISIS rule caused unimaginable carnage and damage to the Armenians, Christians and other religious minorities in the cities and towns under their control. The majority of the Armenians from Mosul had fled the city permanently, creating an irreplaceable cultural and heritage vacuum. Most had sought refuge in the Iraqi Kurdistan Region, seeking safe havens, but living in a precarious and uncertain future since then. The overall damage caused by ISIS to the Armenian and other Christian heritage sites in these cities were permanent and irrevocable. Examples of these atrocities and havoc was the damage inflicted by ISIS on the old nineteenth century Armenian Church in Mosul, the destruction the Armenian Church in Sinjar. Furthermore, the new Armenian Church built in 2006, but was not consecrated by then, was destroyed and reputedly used as a prison. These churches remain closed, and damaged to date. The historical and once vibrant presence of the Armenians in Mosul is now extinct, and in near extinction in Kirkuk. The heritage and cultural vacuum created by this extinction is irrevocable, and left the fate of these and other historical Armenian heritage sites in uncertain and bleak status.

Another example of the Armenian decline in post 2003 Iraq can be seen in the decline or the closure of the Armenian schools and educational centers in Baghdad, Basra and elsewhere. These historical schools were at some stage the best educational schools in the country, with thriving students being educated to high educational standards in their hundreds. The origin of the Iraqi Armenian educational schools in their basic form date back to the eighteenth and nineteenth centuries. These schools had evolved and modernized on many stages since the last decades of the nineteenth century. The historic ‘Tarkmanchatz’ Armenian school in Baghdad remains the main hub for the Armenian educational system (Fig.2). After a century of its establishment, the school was nationalized in 1974 and became part of the state educational system for the next three decades until 2004. It was reopened as an Armenian community run school on the 15th October 2004, and renamed the ‘Armenian Private Elementary School’. It is still being administered and run by the Armenian community and the church in Baghdad. The school had an intake of 161 pupils at its opening with 6 nursery and primary classes in 2004. In 2012 it catered for only 115 pupils with 9 classes. In 2016 their number had declined to 77 pupils, and today, there are less than 25 nursery and primary pupils educated in the school. The long-term prospects and maintenance of this historic school as an Armenian educational landmark remains precarious and uncertain. There are currently plans to sustain and modernize the school site to avoid its complete disappearance.

In Basra, where the city was once thriving with vibrant Armenian community and strong commercial hub for the Armenian traders since the eighteenth century. Today, there are only about 200 Armenians in the city. The once vibrant Armenian school in the heart of the city, located in Al-Ashar district was demolished a few years ago, together with the Armenian cultural and social center in the city. Fig. (3) shows the location of where once the Armenian school in Basra stood in the center of the city. The future of the declining Armenian community in Basra remains fragile and uncertain.

The displacement of Armenians from Iraq post 2003 is considered one of the largest and fastest Armenian displacement and migration trends of Armenians outside the Middle East. This comes only after the Syrian and Lebanese Armenian displacements as a result of their respective civil wars. Many Armenians had left Iraq since 2003 to migrate to overseas destinations like Armenia, USA, Canada, Europe (Holland and Germany), Australia, New Zealand, and elsewhere. There is to date no exact statistics of the number of the Iraqi Armenians who had left in post 2003 Iraq. However, in Armenia, there are estimates of approximately 1000 displaced Iraqi Armenians living near special housing compounds near Yerevan, most of whom arrived since the 2003 invasion [13].

Yet, there are some modest official recognitions and support to the Armenians by the successive national Iraqi governments and the regional assembly in Kurdistan-Iraq. Some examples of these include the recognition for an Armenian single quota seat by the Iraqi Kurdistan parliament and regional law [12]. The official and public commemorations of the centenary of the Armenian Genocide in 2015. The support for the establishment of a special documentation and chronicling centre on the Armenian genocide by the Armenian dioceses in Baghdad. This centre had published many commemorative books and publications in Arabic on the genocide and on the history of the Armenians of Iraq. The aim of these publications is to increase the awareness of historical significance of this event among the Iraqis and the wider public. There was also an issuing of an official commemorative stamp collection illustrating the Armenian heritage sites and churches in Iraq. However, the Armenians remain with no national political representation in the national Iraqi parliament. To date, their efforts to gain a single quota seat within the national parliament within the quota seats granted to the minorities, have so far been unsuccessful. However, an Armenian political appointee in the advisory team of the Iraqi prime minister’s office is reputedly present. It will be doubtful if all the above will have a realistic effect in radically changing the current status quo and the prospects of the Armenians and their communities.

Most of the current activities of the community focuses on their charitable, sporting and cultural community programs. These include some of the Armenian organizations that remain active: the National Central Bureau, the Iraqi branch of the AGBU, that was established in (1911), the Iraqi branch of the Homenetmen, established in (1951), the Armenian Mixed Youth Union of Baghdad, established (1926), the AMYU branch in Basra, established in (1930), the Armenian Women's Cultural Union (AWCU), established (1960) [14]. In the absence of a reliable official census of Iraq’s population since 1977, the accurate number of Armenians in the country remains of estimates collated from different sources. Table [1] shows estimated figures of the Armenians in Iraq in 2017 [14]. Today, there are an estimated (3000-4000) Armenians left in Iraq, with less than 100 Armenians Catholics. The majority still reside in Baghdad, Basra, Erbil (in Ankawa district) and Zakho. In addition to the two Armenians village (Havresc and Avzrog) in the Kurdistan-Iraq region. There are also a few but increasing numbers of Armenians from other Christian denominations (Anglicans and Protestants). The capital Baghdad remains the main center of their presence with around 1000 Armenians. In Basra there are only 200 Armenians left, and with their extinction in Mosul, and near extinction in Kirkuk, the remainder of Armenians live in Kurdistan in the cities of Zakho, Erbil and the two Armenian villages of Kurdistan-Iraq.

From these statistics, it is obvious that the Armenian population in Iraq had reached the point of near extinction. If these estimations are correct and if this alarming decline continues, then it is more likely that this historical Christian community in Iraq will disappear within a few decades.

The Armenians of Kurdistan in post 2003 Iraq: Survival among challenges

One of the collaterals of the uncertainties, sectarianism and the violence associated with post 2003 Iraq, were the demographic changes that affected many Armenians. These resulted in the internal displacement and settlement of many in the autonomous region of Kurdistan-Iraq. This demographic change was more evident after the sectarian violence in 2006, and afterwards during the ISIS occupation of Mosul and other cities and towns in 2014. It resulted in their displacement from their traditional settlements in the major cities of Baghdad, Basra, Mosul and Kirkuk, to the relative safety in Kurdistan- Iraq. The 2017 estimated Armenian population shown in Table [1], illustrates this redistribution of Armenian communities in the country. From the historical perspective, the Armenian presence in Kurdistan-Iraq can be dated back to the 1920s, and possibly to an earlier time preceding that of the 1915 genocide. In Modern Iraq it was centered mostly in the town of Zakho, and the two villages of ‘Havresc’ and ‘Avsrog,’ founded in 1928 and 1932 respectively. In the 1970s, following the increasing tension of the internal Iraqi- Kurdish war of 1974-1975 and the Kurdish uprising, these two villages were disbanded in 1975. Their entire population was forced to relocate in the neighbouring towns due to military necessities and safety requirements. In post 2003 Iraq, the two villages were rebuilt and repopulated by the Kurdistan Regional Government (KRG) in 2005-2006. The Kurdistan government also provided the necessary funds for their rebuilding efforts with the necessary incentives and protection forces for their security and safety. The traditional Armenian presence in the city of Zakho goes back to the early twentieth century and possibly to earlier periods. It had an Armenian population of 1170 Armenians prior to 2010 [16] and declined to approximately 750 Armenians in 2017 [14]. It is more likely that this population has declined further since then, due to migrations or resettling in other parts of Iraq. In Duhok city there were approximately 49 Armenian families, totalling to some 226 Armenians prior to 2010 [16]. In Erbil, the capital of the region, most of the Armenians reside in the nearby town of Ainkawa. The city is currently the main focal center of the Armenian community hub in Kurdistan-Iraq. It had approximately 483 Armenians as part of 95 families living in the city prior to 2010 [16]. Many Armenians from the nearby cities of Mosul and Sinjar were forcibly displaced to Erbil following the ISIS occupation of these and other cities in 2014. Today there are approximately 300-400 Armenians in the city. These cities and towns have their local Armenian Apostolic churches and their own committees that run the local affairs of these communities. Some of the Armenian churches were built and consecrated in the post 2003 period. While the Armenian Church liturgy and ecclesial services are still held in Armenian, by Armenian priests, the sermons are either in Kurdish (the Kurmanji dialect) or in Arabic in some of these towns. Most of the Armenians in the Kurdistan region speak Armenian, Arabic and Kurdish, except in Zakho where the majority speak Kurdish and Arabic. The overall status of the Armenian population in Kurdistan also remains precarious and uncertain, due to the continued economic, political and social uncertainties in the region. However, these are perhaps on a lesser scale compared to the rest of Iraq. As a result of these uncertainties, many Armenians from the region had left and migrated to different overseas destinations in post 2003 Iraq. Mostly as refugees to European destinations like The Netherlands, Germany, Sweden and other countries, where there is currently a substantial Iraqi Armenian diaspora from Kurdistan.

The endangered Armenian history and heritage in post 2003 Iraq

The continued political and economic uncertainties since 2003, supplemented by the kleptocracy and pervasive deep state influences in the state, are contributing to the decline of the Armenians in Iraq. These unfavourable circumstances, combined with the impact of the climate change and increased harshness of the Iraq environment, are increasingly affecting the decline of their historical heritage and ecclesial sites accumulated over centuries of their existence in Iraq.

From the heritage perspective, many of the old Armenian historical and heritage sites, both Apostolic and Catholic, are increasingly in danger of neglect and lack of appropriate preservation. Lessons need to be learnt from the 1975 demolition and loss of the historical nineteenth century Armenian ‘Holy Trinity Church’ (built in 1850) that was located in Aqd al-Nasara near the Shorja Suq district in Baghdad. The loss of this historical church and the 1970-part demolition of the old seventeenth century building of the ‘Surp Asdvadzadzin’ Armenian Church in Baghdad, built by the Nazarites in the years 1639-1640, and considered the oldest church in Baghdad. These losses were the result of lack of maintenance, preservation, decades of neglect and poor long-term planning. These were considered the only two Christian churches to be demolished (the former) or partly demolished (the latter) in the twentieth century and until 2003. To date, no in-depth information about the details of the historic "Holy Trinity Armenian Church", its architectural design, interior plans, extensive historical photographs and archival materials exists. The tragic loss of these can serve as a wake-up call for the current Armenian church and community leaders to propose long-term preservations and proper management methods for the Armenian historical and heritage monuments already present in Iraq. These include among others: The landmark Armenian (Sourp Krikor Loussavoritch) church in Baghdad (Fig. 1), and its adjacent old Armenian cemetery, now in complete neglect and in dire and dilapidated status (Fig. 4). The same conditions are facing the few traditional Armenian houses left in the old Armenian camp in Baghdad. The remaining historical parts of the interiors of the original seventeenth century Altar piece of the Madonna and the artefacts in the ‘Surp Asdvadzadzin’ (Holy Mother of God) church also need specialist’s preservations (Fig. 6). In Basra, the few remaining and now dilapidated historical Armenian houses located in what was once the Armenian Camp district (Hay Al Armen) in Al- Ashar district in the city, are left to decay and deteriorate (Fig. 5). The support of local authorities, the museum in Basra and the collaboration with the local Armenian community on planning and administering the preservations of these sites are vital as part of maintaining Basra’s historical heritage. These are important due to the harsh climate in the city and its environment. These and other historical and heritage sites in Mosul and elsewhere need similar attention, long-term preservations and revitalization plans. The expected impact of the climate and environmental changes in Iraq in the next few decades, will eventually accelerate their deterioration further. The collaboration between the community and the relevant governmental and local antiquities bodies in planning and implementing the appropriate preservation strategies for these sites is vital in maintaining Iraq’s Armenian cultural heritage and history from permanent loss and disappearance.

In the absence of relevant governmental regulations that can mandate these Armenian sites for protection orders, and have them listed as permanent historical sites, there is a realistic probability of their eventual deterioration and disappearance within a few decades as it happened in the earlier examples cited. The role of heritage specialist NGOs, interested Christian and Armenian philanthropic institutions are both important in providing advice, assistance, and raising awareness about the plight of these and other Christian heritage sites in Iraq. The support of the relevant government offices and global Christian institutions to these Armenian heritage challenges, remains inadequate, considering the current political climate and the pervasive governmental corruption in Iraq. To date, these important yet challenging aspects remain largely neglected and neither discussed or debated widely. The preservation of these historical and heritage sites is pivotal, not only for the Armenian and Christian heritage in Iraq, but for world Christian heritage as well. Perhaps, there are lessons to be learnt from other countries like India, Iran, Singapore and Bangladesh, where similar Armenian historical and heritage sites are still preserved, and remains intact today. These countries and their major trade cities were for centuries, hubs of vibrant and successful Armenians trade communities. The heritage of these communities remains properly preserved and documented for prosperity, and some are considered essential parts of their national historical and heritage landmarks. Iraq needs to learn the lessons from these countries. The appropriate allocation of the budgetary and human resources are vital to achieve these objectives successfully. These, if put in place, can also open many beneficial opportunities for using Iraqi Armenian human resources and expertise both inside and in diaspora, and for the younger Armenians in Iraq to be trained in these important historical areas.

The uncertain future of the Armenians in Iraq: Hope and Revival

From the future perspective, the Armenians of Iraq like many other Christians in the country, are unfortunately facing many dire challenges and existential prospects. The Iraqi Armenian identity (Iraqi Armenian-ness) especially among the younger generation, remains uncertain and at a tipping point. This important yet less addressed and studied topic among the minorities’ social aspects, needs further attention from both the community leaders in Iraq, and most importantly from the Armenian intellectuals and specialist scholars in diaspora. The prevailing thought of leaving the country among the younger Armenians in Iraq is a key factor in their current decline. The apparent disconnection and timid contributions of the Iraqi Armenian diaspora and lack of interest in the status of their compatriots future in Iraq, remains disappointing and puzzling. The absence of transparent and honest dialogue between the Armenian Church and community leaders from one end, and their leading compatriots in the diaspora about the future of the community, remains absent and questionable. There are many complex reasons for this lack of interest and disconnection between the Iraqi Armenian diaspora that are beyond the scope of this article. However, this remains an essential topic for further studies from the political, societal, economic and historical aspects.

In this context and in recent years, there were some modest attempts towards filling this gap, by few Iraqi and Armenian diaspora scholars and intellectuals, concerned about the future prospects of their community in Iraq. Their objective is to establish genuine dialogue and transparent discussions to address and put forward tangible and effective long-term strategies to alleviate these challenges and mitigate their decline. Also, to bring the attention of global Armenian communities on the plight of the Armenians in Iraq. There are still opportunities for hope and revitalisation, if there is the will from both ends. It is also important to mention that for over the last two centuries there has been substantial religious endowments, in the forms of lands and/or major donations by many philanthropic members of the community, both Apostolic and Catholic, presented to the church. Some of these were endowed for the long-term benefits and preservation of the Armenian ecclesial and church purposes. However, it remains questionable how the substantial returns and capital incomes generated from these endowments over the last few decades are best used for the Armenian Church and community welfare. The transparency of the investments and their impactful contributions to the vital heritage and community welfare challenges remains a ‘known unknown.’

The future of the community within the next few decades will depend primarily on the role and thinking of the Armenian Church and community leaders, and on their ability to provide long term incentives, better opportunities for their endangered communities, and to support their future prosperity in Iraq. From the ecclesial and church aspects, the Armenian Church leadership was and still is, at the core of the community. It remains central in the community’s revival and for its future. In the last few decades, the Armenian Apostolic church diocese in Iraq had built many new Armenian churches in Iraq. Today, there are in total 15 Armenian churches and chapels both Apostolic and Catholic. These represent major ecclesial achievements that will enhance the spiritual and Christian faith of the communities. Yet, the Armenian worshipping communities are continuing in their decline as a result of their exodus from Iraq. The prevailing attitude of the Armenians at large is still tilting towards leaving Iraq at the first viable opportunity. As discussed earlier, this crisis of thinking among Armenians is driven by the continuing uncertainties, unfavourable social and harsh economic conditions in Iraq, and its future as a cohesive and multi faith country. The majority of the Armenians in Iraq remain on modest incomes facing many economic, social and identity crises, originating from decades of dictatorship, wars, economic hardships, social changes and political instability. These unfavourable conditions worsened in post 2003 Iraq.

An example of a viable strategy is to establish a ‘wealth endowment for the future of Armenians in Iraq’ as an example of a moving forward strategy. However, such endowment and its process need careful coordination, planning and to be independently administered from any conflicting influences. The philanthropic role of distinguished diaspora, Iraqi Armenians scholars and intellectuals, can be crucial in providing balanced and effective leadership, independent governance and neutrality for such long-term plans. These need to have the will and efforts from the Armenian leaders, thinkers and strategists that are unfortunately absent in today’s Iraq or indeed in diaspora. A global conference on the future of Armenians in Iraq is another suggestion towards these objectives.

There is absence of any viable approach, long term plan and strategic thinking on the future within the Iraqi Armenian leadership, from both inside and in the diaspora. There seems to be a prevailing will to maintain the modus operandi in Iraq for obvious reasons. These and other critical aspects were not discussed prima facie, and constitute major obstacles towards achieving a better and more positive future for the Armenians of Iraq. If these unfavourable mechanisms of running the community affairs are allowed to continue for another decade, these will eventually lead to further decline, especially among the younger generation with an increased sense of uncertainty towards their future in Iraq. However, there is still a margin of optimism, driven by the uniqueness of the Armenians in their strong faith, history, heritage and solidarity that still binds them together.

Conclusions

The Armenians of Iraq remain an endangered Christian community and are unfortunately on the brink of extinction. Their continued decline since 2003 is alarming and this unfortunate trend is likely to continue in the foreseeable future. The continued political, economic and social instabilities in Iraq are contributing to this unfortunate trend. This bleak and uncertain future of the Armenians in Iraq is also impacting their centuries old heritage and history, and their future and sustainability, as the community tilts towards the endangered status within the next few decades. This article presented and discussed these important and critical issues. These need the careful attention of the current Armenian Church and community leaders in Iraq. The aim was also to bring the plight of the Armenians in Iraq to the wider Armenian diaspora scholars interested in the disappearing Middle East Armenian communities. The need for renewed vision and strategic outlook for the future sustainability tailored for this community and their fragile status in Iraq, by the Armenian Church and the current community leaders, is important if not vital. Also, the governments of Iraq and Armenia have a vital role in addressing the issues discussed in this article. Their support to the Armenian diaspora experts and intellectuals to assist in this process, and to create the necessary supportive environment for new strategic and future plans and mitigate initiatives presented earlier, are also important. The disappearance of one of the oldest and once most successful and respected Armenian diaspora communities in the Middle East will be a tragic loss for Iraq and all Armenians.

To cite this article : Robert Istepanian, "The Armenians of Iraq since 2003: Two Decades of Progress or Regression", Centre français de recherche sur l'Irak, (CFRI), 23/06/2023, https://cfri-irak.com/en/article/the-armenians-of-iraq-since-2003-two-decades-of-progress-or-regression-2023-07-07 [online].