Forgotten Missions – German Aid for Armenians in the Ottoman Empire: A Conversation with Dr. Hayk Martirosyan

Dr. Hayk Martirosyan is a research associate at the Lepsius House in Potsdam. He studied Oriental Studies and Turkology at Yerevan State University and earned his doctorate at the Academy of Sciences of the Republic of Armenia with a dissertation on German missionary humanitarian aid for Armenians in the Ottoman Empire (1896–1919). His research focuses on the history of German Protestant and Catholic missions, humanitarian networks, and rescue activities for Armenians during the Armenian Genocide. In 2024, he published his latest book, Humanism and Christian Compassion: The History of German Missions for Armenians in the Ottoman Empire, 1896–1919. In addition to his work in Potsdam, he closely cooperates with Armenian institutions such as the Armenian Genocide Museum-Institute in Yerevan.

You have been researching German missionary and humanitarian work for Armenians in the Ottoman Empire for many years. What personally drew you to this topic, and what significance does it hold for Armenian-German memory culture?

This topic belongs to one of the least researched fields. Six German Protestant missions, as well as German Catholic circles, were active among Armenians in the Ottoman Empire. Yet nearly all of these activities have remained largely unknown (with the exception of the work of Johannes Lepsius and the German Orient Mission he founded). Only a small number of studies exist on the German Aid Association for Armenia and the Christoffel Mission for the Blind. There is virtually no scholarly literature on the activities of the Kaiserswerth Deaconess Institution, the Syrian Orphanage (Schneller Orphanage), the Jerusalem Association, or German Catholic circles working among Armenians in the Ottoman Empire.

I therefore had to rely almost entirely on primary sources, especially monographs, memoirs, and letters written by missionaries, as well as contemporary periodicals. During my first research projects, I came across names that were completely unknown, although the people behind them had saved dozens, sometimes even hundreds, of Armenians. On the one hand, it seemed “unjust” to me that this immense work had remained hidden; on the other hand, their activities among Armenians in the Ottoman Empire—particularly during the years of the First World War—represented the only bright spot of the German presence there.

In addition, many of them faced a moral dilemma: on the one hand, their homeland was an ally of the Ottoman Empire, which was carrying out the genocide, meaning they were expected to remain loyal to both their country and its ally. On the other hand, they represented Christian values and felt morally obliged to care for their orphans, who were to be exterminated by the ally of their own homeland. With only a few exceptions, the missionaries chose Christian values—that is, they attempted to save those under their protection, and whenever possible, others as well.

This topic has the potential to enrich Armenian-German memory culture with new dimensions. It is not only an important yet largely unknown chapter in the histories of Armenia and Germany, but also of great significance for the global history of humanitarianism. Moreover, the subject is deeply compelling from the perspective of personal stories—not only in terms of biographical reconstruction and scholarly research, but also in a moral sense: for the German missionaries, for survivors of the genocide (whose descendants also live in Germany), and for the descendants of Armenian children from German orphanages, this is also a deeply personal and family-related subject. Some are able to “rediscover” their ancestors or identify with their stories. I have already received such responses several times.

You are currently leading the project "Humanism and Christian Compassion" at the Lepsius House in Potsdam. Could you give us an insight into what you are specifically working on and what findings you have gained so far?

In recent years, I have been working on the creation of a book and an exhibition about the history of German missions among Armenians in the Ottoman Empire between 1896 and 1919. My new German-language book, titled *Humanism and Christian Compassion: The History of German Missions for Armenians in the Ottoman Empire, 1896–1919*, was published at the end of December last year. As the title already suggests, the book tells the story of all German missions that were active among Armenians in the Ottoman Empire since the Hamidian massacres. These include six Protestant missions — the German Aid Association for Armenians, the German Orient Mission, the Kaiserswerth Deaconess Institution, the Syrian (Schneller) Orphanage, the Jerusalem Association, and the Christoffel Mission for the Blind — as well as the activities of German Catholic circles among Armenians. Of these missions, only two or three have previously received scholarly attention; most of their activities among Armenians remained unknown until today.

The exhibition of the same name, consisting of 14 panels, was first presented at the International Museum Day on May 18, 2025, at the Lepsius House in Potsdam. The temporary exhibition will also be shown in other locations, including Potsdam and Berlin. Additional suitable venues may also be found. We are open to cooperation and look forward to future collaborations.

Your academic career has taken you from Yerevan to Potsdam. How do you experience scientific cooperation between Armenia and Germany, and what do you see as the greatest potential in this exchange?

I continue to work actively with Armenian academic institutions, especially with the Armenian Genocide Museum-Institute, where I worked for many years. This cooperation takes the form of conferences, articles, reports, and joint projects. At the same time, the Lepsius House in Potsdam maintains close relations with Armenian academic institutions. In fact, there is a broad spectrum of possible academic cooperation, of which only a small part has been realized so far. Favorable conditions for this already exist, since the 2016 Bundestag resolution on the Armenian Genocide of 1915–1916 emphasized the importance of academic, civil society, and cultural initiatives. Such initiatives, which contribute to exchange and the coming to terms with the past, should be promoted and supported. On the highest political level, these opportunities have effectively already been “established,” yet in practice we make very little use of them. This is only one example. I believe that as many applications and initiatives as possible should be submitted in the field of the humanities — both individually and jointly as Armenian-German projects. Naturally, great importance must be attached to their quality.

I cannot speak about the natural sciences, as this is not my field of expertise. It would be wrong to comment on them based only on superficial knowledge.

Is there a new research project or publication you are currently working on that particularly moves or inspires you?

At the moment, I am working simultaneously on two books. The first examines how survivors of the Armenian Genocide perceived Germans and how the figure of “the German” is portrayed in their memoirs and testimonies — both negatively and positively. Naturally, everything is based on primary sources. In addition to the fields of history and genocide studies, this book also touches on the social-psychological aspects of genocide and possibly, in part, ethnology. Since the subject is highly sensitive, it must be presented in a nuanced and multidimensional way.

The second book I am working on in parallel tells the story of two female missionaries who, despite their enormous humanitarian and orphan relief work over the course of 18 years, have remained practically unknown. Believe me, very few people carried out work on such a scale. Unlike others, however, these two women have remained almost completely forgotten. They are an outstanding example of humanity, Christian compassion, and self-sacrifice. That is why I consider it necessary to make their names known to a wider audience. They deserve a distinct place in the history of humanitarianism. From a human perspective, this is also an expression of gratitude for their work during the darkest period of Armenian history.

The preparation of both books inspires me greatly and, despite certain difficulties, gives me a great deal of strength.

What would you like to say to young Armenian scholars who aspire to pursue an academic career abroad — particularly in Germany?

First and foremost, one should master the German language as well as possible and continue improving constantly. Language is one of the most important “tools” of scholars. Although we are currently witnessing the growing hegemony of English, strong German language skills remain an extremely important asset.

It is also important to work hard on oneself, never remain satisfied with what has already been achieved, stay persistent, and not become discouraged by difficulties. From a distance, the image of scholars who have already achieved success may appear very glamorous. Yet all of them have overcome hardships.

Germany is an extraordinary country in terms of academic opportunities, and I am not sure whether there is another country in the world that can truly match it in this respect. If you are engaged in scholarship and work diligently, you will certainly be given the opportunity to prove yourself. Commit yourself with maximum effort and believe in your dream. Success will surely open its doors to you.

And most importantly: conquer academic heights! Even after achieving success, remain accessible to Armenian scholarship, open new paths for the next generation of researchers, and be a source of support for them.

The interview was conducted by Dr. Sirarpi Movsisyan.