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The 1975 Algiers Agreement between Iran and Iraq brought an end to Iranian support of the Kurdish opposition, marking a turning point in the Iraqi regime’s conciliatory policies toward the Assyrian community. Meanwhile, Saddam Hussein had risen to power within the Baʿth, gaining the presidency in June 1979. The Iran–Iraq War heightened the Baʿthification of society by the state. As a result, Assyrians began to experience the reversal of conciliatory policies towards their community, which led in turn to the reconstitution of the Assyrian nationalist movement as a whole.
Chapter 2 shifts the focus from urban centers to the rural north during the early Iraqi republican period (1961–75). The chapter complicates the traditional understanding of the Kurdish uprising as an exclusively nationalist movement, demonstrating that Assyrians, as well as Communists who survived the coup, were significant actors in this conflict. Starting in 1961, Assyrians like Margaret George joined the Kurdish opposition, and local Assyrian parties moved north after being denied registration in Baghdad. As the civil war continued, cooperation between the Kurds and Assyrians expanded transnationally. But the civil war had devastating consequences: depopulation of the countryside, the destruction of villages, and the loss of religious and cultural sites in northern Iraq.
Examining the relationship between a strengthened Iraqi state under the Baʿth regime and the Assyrians, a Christian ethno-religious group, Alda Benjamen studies the role of minorities in twentieth-century Iraqi political and cultural history. Relying on extensive research in Iraq, including sources uncovered at the Iraqi National Archives in Baghdad, as well as in libraries and private collections in Erbil, Duhok, and Mosul, in Arabic and modern Aramaic, Benjamen foregrounds the Iraqi periphery as well as the history of bilingualism to challenge the monolingual narrative of the state. By exploring the role of Assyrians in Iraq's leftist and oppositional movements, including gendered representations of women, she demonstrates how, within newly politicized urban spaces, minorities became attracted to intellectual and political movements that allowed them to advance their own concerns while engaging with other Iraqis of their socio-economic background and relying on transnational community networks. Assyrian intellectuals not only negotiated but also resisted government policies through their cultural production, thereby achieving a softening of Baʿthist policies towards the Assyrians that differed markedly from those of later repressive eras.
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