Minds under siege: the psychological trauma of the Armenian Genocide and Gaza
The Armenian Genocide, perpetrated by the Ottoman Empire during World War I, not only led to the physical annihilation of approximately 1.5 million Armenians but also inflicted profound psychological trauma on survivors. Two notable figures, Soghomon Tehlirian and Komitas Vardapet, exemplify the severe mental anguish experienced during this period. Their personal suffering reflects a broader campaign of psychological torture imposed on the Armenian populace—offering insights into the psychological warfare we observe in Gaza today.
Psychological torture as a tool of genocide
Born on April 2, 1896, in Nerkin Bagarij (Erzurum vilayet), Soghomon Tehlirian witnessed the systematic extermination of his family during the genocide. According to his memoirs, 85 of his relatives were killed, including his mother and siblings. This personal devastation left an indelible mark on his psyche, leading to recurrent nightmares and a profound sense of survivor’s guilt.
In 1921, Tehlirian assassinated Talaat Pasha, one of the chief architects of the genocide, in Berlin. During his trial, he recounted his harrowing experience, which resonated with the public and led to his acquittal by the court. This case showcased to the world the psychological wounds inflicted by genocide and the lengths to which individuals might go to seek justice.
Komitas Vardapet was born on October 8, 1869, in Kütahya, Ottoman Empire. A revered ethnomusicologist and composer, he dedicated his life to preserving Armenian folk music and nurturing the cultural identity of his people. However, on April 24, 1915, he was arrested alongside hundreds of Armenian intellectuals and deported—a prelude to the broader genocidal campaign.
Komitas’ mental deterioration was aggravated by the maltreatment he received in mental facilities, where he was ultimately confined. Lacking adequate medical care, he spent his final years in a Parisian asylum, suffering until his death in 1935. Komitas became a symbolic figure, representing an Armenian consciousness devastated by violence. His legacy reminds us of the long-term impact of trauma and the painful journey of those whose lives were irrevocably altered by genocide.
The experiences of Tehlirian and Komitas illustrate the deliberate use of psychological torture during the Armenian Genocide. Beyond physical extermination, the Ottoman authorities employed methods designed to erode the mental resilience of Armenians. Forced marches, public executions and the systematic destruction of cultural symbols were intended to instill terror, hopelessness and a sense of inferiority among survivors.
This strategy of psychological warfare sought to dismantle the social fabric and cultural identity of the Armenian people. By targeting community leaders, intellectuals and artists, the perpetrators aimed to decapitate the structures of Armenian society, leaving the masses without guidance or hope. The trauma was not confined to the immediate victims but extended to subsequent generations, manifesting as collective grief.
Parallels to the modern day: the case of Gaza
The situation in Gaza today mirrors many of the same tactics of psychological warfare seen during the Armenian Genocide. Since October 7, 2023, escalating violence has intensified a severe mental health crisis among Gaza’s 2.1 million residents—67% of whom are refugees and 65% of whom are under the age of 25. Constant bombardment, mass displacement and the loss of family members have led to a surge in anxiety, depression and post-traumatic stress disorder (PTSD), particularly among children, according to an April 2024 study.
Even before this escalation, in 2020, 53.5% of Gazan children were already suffering from PTSD, illustrating how years of blockade, military strikes and instability had created a generation of traumatized youth. Now, with continuous destruction and uncertainty, the psychological toll has only worsened. Yet, crucial mental health care remains inaccessible due to a lack of trained professionals and restrictions on foreign aid. As a result, children in Gaza are left without necessary psychological support, jeopardizing their education, social integration and future employment prospects.
This deliberate targeting of civilians, particularly youth, reflects a broader strategy of psychological warfare—one that does not merely aim to kill, but to break the spirit of a people. Just as Ottoman authorities sought to erase Armenian identity through cultural destruction and psychological torment, the trauma inflicted on Gazans today risks creating a lasting legacy of suffering. The systematic mental anguish of war is not just collateral damage; it is an extension of violence itself, ensuring that even those who survive physically remain trapped in an unending cycle of fear and loss.
Conclusion
The cases of Soghomon Tehlirian and Komitas Vardapet underscore the enduring impact of psychological trauma resulting from genocide and conflict. Their experiences highlight the necessity of addressing mental health in post-conflict reconstruction efforts. Without adequate psychological support, survivors may struggle with the long-term effects of trauma, impeding their ability to rebuild their lives and communities.
Furthermore, acknowledging and preserving cultural heritage is crucial in healing collective wounds. Efforts to document and revitalize cultural expressions serve as acts of resilience, countering attempts at erasure. In this context, the work of individuals like Komitas becomes even more significant, as it embodies the enduring spirit of a people in the face of systematic attempts at cultural annihilation.
The psychological torture experienced by Soghomon Tehlirian and Komitas Vardapet during the Armenian Genocide exemplifies the mental anguish inflicted upon victims of systematic atrocities. Their stories serve as reminders of the necessity of addressing psychological trauma in the aftermath of such events. Drawing parallels to contemporary situations like Gaza emphasizes the universal nature of these issues and the imperative for comprehensive approaches to healing and justice in the wake of genocide.
Armaan Mooradian
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This is so important!! Thank you!