Farid Nuzha
Farid Elias Nuzha, also spelled Farid Nazha or Farid Nozha, was an Assyrian nationalist and journalist. Born in Hama to a Syriac Orthodox family in 1895, he immigrated to Argentina due to religious conflicts in his hometown. While in Argentina, he helped establish a cultural club and a newspaper, which he subsequently wrote for throughout most of his life and career.
In his writings, Nuzha maintained a stance on unity within the Assyrian community and emphasized bringing together members of the various Syriac churches. He opposed the mixing of ethnic identity with religious affiliation and pushed forward an inclusive Assyrian belonging through his community advocacy. Nuzha also frequently criticized the clergymen of the Syriac Orthodox Church. Most notably, his criticism of and conflict with Ignatius Aphrem I Barsoum led to his excommunication from the church, though it was later reversed. Today, Nuzha is remembered for his contributions to both Assyrian nationalism as well as Assyrian journalism, and is celebrated alongside other figures such as Naum Faiq and Freydun Atturaya.
Early life
Nuzha was born in 1895 in Hama, Ottoman Syria to a Syriac Orthodox family. His grandparents were immigrants originally from Elazığ in Turkey who migrated to Hama in 1760. The name "Nuzha" descends from a great-grandmother who had the same name, while his middle name "Elias" came from his father's name. Nuzha would be educated in the Syriac Orthodox education system that began in the 1840s.In 1911, a number of Syriac Orthodox Assyrians converted to the Syriac Catholic Church, which initiated a bitter conflict in Hama's Assyrian community. Nuzha's father decided to send him to Argentina, in order to prevent him from becoming involved in the conflict. In August of that year, he arrived in Buenos Aires, where he studied Mathematics and Economy. In March 1920, he married an Argentine woman of Italian descent and moved to Santiago del Estero for work; he returned to Buenos Aires eleven years later. For most of this period, Nuzha received no new information on the developments of the Assyrian community abroad.
Journalistic work and activism
Influenced by Naum Faiq's writings, Nuzha co-founded a cultural club, the "Assyrian Ephremic Center" in 1934, appealing to the Assyrian community in Argentina. Nazha would co-found another organization, "Assyrian Unity" with Abrohom Gabriel Zsaumo, which lasted from 1943 to 1959.A newspaper, titled "Syriac University"/"Assyrian Association", was published by the Assyrian Ephremic Center in September 1934, and would run until 1959. The newspaper was initially aimed towards Assyrian/Syriac immigrants in Argentina, but its popularity grew as Assyrian journalists from other parts of the world started to contribute to it. The magazine would later incorporate a correspondent, Yusuf Namek, who wrote under the pen-name "Bar-Ashur". Many of Namek's writings would later be altered in the Middle East, with a republished edition of his book Al-Qafila Al-Akhira replacing "Assyrian" with "Aramean." Naum Faiq would also be a correspondent for the periodical. The magazine would arrive in Syria from overseas, and partly serve as inspiration for the establishment of the Assyrian Democratic Organization in the 1950s.
In his writings, Nuzha advocated for the preservation of colloquial Assyrian-Aramaic. He wrote in both Arabic and Syriac.
Conflict with the Syriac Orthodox Church
Nuzha himself had a column in "Syriac University"/"Assyrian Association," and he often attacked the clergy in what he saw as "consecration of separation" of different Syriac churches. He maintained an inclusive approach to denominational names used among the different Syriac churches and sought unity between them, while opposing the mixing of religious affiliation with ethnic identity. In 1939, Nuzha wrote an article in response to an SOC writer from Mosul in Iraq. The writer urged Nuzha to remove "Assyrian" from the Spanish name of his magazine because of Iraqi government distaste for the name, and because of Nuzha's affiliation with the Syriac church. Nuzha was displeased and strongly rejected the request, writing as part of his response:"How sweet you were when you, full of foolishness and ignorance, said that saying Ashuri means Nestorian by faith! Such view is very far away from reality and all experts and the public condemn such misunderstandings. I am sure you cannot deny the reality of the fact that Suryanis are the same Ashuris, descendants of ancient Chaldeans/Babylonians and I will never accept your protest without convincible and obvious evidence of the invalidity of my opinion. Anyone with minimum knowledge of language and history knows that the word Suryani originated from the Greek term "Assyrian" which is the same name of "Ashuri"."Nuzha frequently clashed with Syriac Orthodox Patriarch Ignatius Aphrem I, as a divide was growing between secularists and clergy after the Simele massacre. Although, their relations had previously been cordial and friendly, and they communicated with each other until 1921; additionally, when Barsoum ascended to the position of Patriarch, Nuzha sent him a letter of congratulations. These later changed into views of conflict between the two, as Barsoum began to vehemently oppose Assyrian intellectuals. Nuzha had described Barsoum as "the false Sheppard" and "conductor of plots," among other things. The clash with the clergy reached its peak when Barsoum formally excommunicated him. According to a 20th anniversary issue written by Nuzha, his excommunication took place on Christmas Eve 1939 on the recommendation of SOC priests in Argentina, who believed Nuzha had went too far with his criticisms. Barsoum would prevent the "Assyrian Association" magazine from entering Syria with the help of security forces, and attempted to undermine Nuzha by alleging he had converted to Catholicism. Nuzha would be one of the Syriac Orthodox intellectuals excommunicated as the church began to crack down on Assyrian identity with increasing regularity.
The conflict continued until Barsoum's passing in 1957. Despite the conflict and excommunication, other figures in the church, namely Philoxenos Yuhanon Dolabani, continued to receive the magazine. Additionally, Ignatius Ya'qub III, who was reported to have been good friends with Nuzha, retracted his excommunication in the late 1950s. In conversations with Patriarch Ya'qub III, Nuzha described Athanasius Yeshue Samuel as "the bishop who lost his mind." SOC priest Aziz Günel attempted to establish contact with Nuzha in 1969, stating that he was a secret admirer of his works.
Death and legacy
The year which Nuzha passed away has never been confirmed, though most sources state that he died in 1971. Alongside Faiq and Freydun Atturaya, he is remembered for his contributions to both Assyrian nationalism and the field of Assyrian journalism. He, alongside these and other figures such as Ashur Yousif and Toma Audo, have since been elevated to the status of symbolizing the Assyrian nation by activists. However, Nuzha is remembered for his distinct position on secularism within the Assyrian community.Nuzha is more well known among Assyrians who still live in West Asia, likely because of his position within the small Syriac Orthodox Assyrian community in Argentina. Annually on November 1st, Assyrians commemorate Nuzha's work, including "The Assyrian Association," during Assyrian Journalism Day. Nuzha's work would go on to inspire other Assyrian nationalist activists such as Ninos Aho. In Buenos Aires, original copies of the "Syriac University"/"Assyrian Association" magazine were on display in an exhibit at the Museum of Immigrants until December 2025. Philoxenos Yuhanon Dolabani had saved most issues of Nuzha's magazine, but by 2003, most of them had either disappeared or were destroyed.