Matenadaran To Take Active Part In Events On Occasion Of 1600thAnniv

MATENADARAN TO TAKE ACTIVE PART IN EVENTS ON OCCASION OF 1600TH
ANNIVERSARY OF INVENTION OF ARMENIAN ALPHABET

YEREVAN, APRIL 4, NOYAN TAPAN. The 1600th anniversary of invention
of Armenian alphabet and translation of the Holy Writ into Armenian
will be celebrated at state level in 2005 in Armenia. Sen Arevshatian,
Director of Yerevan Matenadaran, RA NAS Academician, said during the
March 31 press conference that Matenadaran will take an active part in
all events to be organized on the occasion of the 1600th anniversary
of invention of Armenian alphabet at state level. An international
conference will be organized in connection with the jubilee. Scientists
from Matenadaran, Universities and RA Academy of Sciences, as well as
foreign scientists will participate in the conference. An exhibition
will open in Matenadaran in connection with this Materials about the
life and activity of Mashtots, works of miniaturists of the Golden Age
will be represented at the exhibition. With Matenadaran’s immediate
participation Koryun’s “Vark Mashtotsi” (“Mashtots’ Life”) book will
be published in 5 languages – Armenian, English, French, German and
Grabar (Old Armenian), as well as Hrachya Acharian’s “Hayots Grer”
(“Armenian Letters”) work will be republished. The events will
start in June in Nagorno Karabakh – in the Amaras temple, and will
finish in October in Oshakan, during the Targmanchats (Translators’)
Holiday. Academician Sen Arevshatian said that lately, owing to the
“Matenadaran’s Friends” fund 17 more manuscripts were added to the
17 thousand manuscripts kept in Matenadaran. The fragments of the
New Testament written in 1282 in Lim desert of Vaspurakan are worth
mentioning among them. The fund’s executive director is sure that the
jubilee of invention of the alphabet will stimulate the development
of publishing activity in the sphere of Armenology, organization of
conferences and propaganda. The fund’s most important plan is search
and obtaining of ancient manuscripts. The expedition on revelation
of manuscripts is carrying out large-scale activity in Armenia and
abroad for this purpose. Besides the above-mentioned 17 manuscripts,
the fund obtained 15 more ancient Armenian original books during this
period. To recap, the idea of foundation of the “Matenadaran’s Friends”
fund has a 40-year history and belongs to Academician Levon Khachikian,
the former director of Matenadaran.

Production Of 195 Mln Dollars Manufactured In Armenia In January and

PRODUCTION OF 195 MLN DOLLARS MANUFACTURED IN ARMENIA IN JANUARY AND FEBRUARY

YEREVAN, APRIL 4, NOYAN TAPAN. In the period of January and February
of 2005, industrial production of about 91 bln 808.1 mln drams
(about 195 mln USD) was manufactured in the country, while sales
made about 92 bln 179.3 mln drams. Goods of 6 bln 304.7 mln drams
was sold in the CIS countries, those of 22 bln 424.8 mln drams – in
other countries. The volume of the industrial production in February,
2005, increased 5.7% compared with the same month in 2004. According
to the RA National Statistical Service, in the indicated period, the
processing industry accounted for 55.5% of the industrial production,
production and distribution of electricity, gas and water – for 23.3%,
and mining industry – 21.2%.

From: Emil Lazarian | Ararat NewsPress

Pope John Paul II Papal & Polish Heritage Room Captures Spirit…

Yahoo News (press release)

Press Release Source: The Pope John Paul II Cultural Center

Pope John Paul II Papal & Polish Heritage Room Captures Spirit and
Personality of the Pope
Monday April 4, 11:32 am ET

NORWALK, Conn., April 4 /PRNewswire/ — The Pope John Paul II Cultural
Center in Washington, D.C. contains more than 50,000 square feet of museum
and exhibit space, but one of the most beloved areas of the impressive
building is the one room that concentrates on Pope John Paul II.
The Papal & Polish Heritage Room is the only area in the Cultural Center
exclusively dedicated to the life of Pope John Paul II. “The Pope did not
want the building to be a monument to him,” said Msgr. William A. Kerr,
Cultural Center director, “but he did allow this one room to be focused on
him and his papacy.”

As you enter the room you see Pope John Paul II’s papal crest etched in
glass on the doorway. A special place for reflection and study of the Holy
Father, the Papal & Polish Heritage Room features personal items and papal
gifts as well as photographs of the Pope.

The Cultural Center possesses a collection of approximately 2,300 objects
related to Pope John Paul II, more than half of which are photographs. The
artwork, personal memorabilia, photographs and other artifacts show various
aspects of his life, mostly during his papacy. The items capture the
charisma and humanity of the Holy Father as the Vicar of Christ and
spiritual leader of the world.

Among the items currently on display are a red cape worn by Pope John Paul
II in the 1990s; a cassock he wore throughout the 1980s; a pair of Alpine
Skis the Pope used during the late 1980s; and a pair of his Cordovan leather
shoes.

Also included is a replica of the Holy Father’s famed Papal Staff. The
silver staff was designed and cast by artist Lello Scorzelli, the maker of
the original piece. It is one of very few replicas of the one Pope John Paul
II carried throughout his papacy.

Some of the items and gifts on display from people and leaders throughout
the world include:

— A wooden sculpture of the Last Supper from Palestinian leader Yasser
Arafat.
— A gold cross from His Holiness Aram I, Catholicos of Cilicia of the
Armenians. The cross contains a piece of bone from a martyr who
perished in the Syrian desert in 1915, a victim of the Armenian
genocide.
— A gilt chalice, a gift from Pope John Paul II. The chalice was
presented on the occasion of the grand opening of the Pope John Paul II

Cultural Center to Cardinal Adam Maida, archbishop of Detroit and
president of the Pope John Paul II Cultural Center, by Cardinal Edmund
Szoka, papal delegate and Latore and president of the Pontifical
Commission for Vatican City State.
— The Congressional Gold Medal awarded to Pope John Paul II in January
2001. The medal, the most distinguished civilian award that the
Congress of the United States can bestow, bears an image of the Pope on

one side and the symbolic bald eagle on the other.

Source: The Pope John Paul II Cultural Center

From: Emil Lazarian | Ararat NewsPress

Second Conference Of “Integration But Not Assimilation” Series Held

SECOND CONFERENCE OF “INTEGRATION BUT NOT ASSIMILATION” SERIES HELD
IN AKHALKALAK

AKHALKALAK. APRIL 4, NOYAN TAPAN. On April 4 the second public
conference of the series of conferences entitled “Integration but not
Assimilation” took place in Akhalkalak, which was convened by the
Armenian NGOs Council of Samtskhe-Javakhk. Educational, spiritual,
cultural, language problems of the Armenian population making the
majority of Samthkhe-Javakhk were discussed at the conference.
According to “A-info” agency, members of the parliament and
government of Georgia, leaders of educational-cultural institutions,
representatives of NGOs, intellectuals were invited to take part
in the conference. The first conference of the “Integration but not
Assimilation” took place in December, 2004. The main social-economic
problems of Samtskhe-Javakhk were discussed, a commission was formed,
which is working out a program of social-economic development of
Samtskhe-Javakhk according to commission’s decisions.

From: Emil Lazarian | Ararat NewsPress

The Great Unifier

The Great Unifier
BY JAROSLAV PELIKAN, OP-ED CONTRIBUTOR

The New York Times
April 4, 2005

New Haven – On June 3, 1979, a few months after Cardinal Karol
Wojtyla became the first Slavic pope, he set out as the vision of his
pontificate “that this Polish pope, this Slav pope, should at this
precise moment manifest the spiritual unity of Christian Europe,”
even though “there are two great traditions, that of the West and
that of the East,” with roots in Old Rome and “in the New Rome,
at Constantinople.”

He spoke these words at a time when all the Slavic peoples, whether
Orthodox or Catholic (or Protestant) were subject to the atheist
tyranny of Marxism-Leninism, and one of his principal contributions
to the realization of that vision was, in his native Poland but
with ripple effects throughout the Soviet empire, to help set in
motion powerful impulses of the mind and spirit – and of the Spirit
-that would bring down the walls and topple the regimes. The relative
importance of that contribution in comparison with Mikhail Gorbachev’s
glasnost and Ronald Reagan’s defiance will continue to be debated by
historians. But he did manage, by a curious form of divine irony,
to answer the question attributed long before to Stalin: “How many
divisions does the pope command?” The spiritual rebirth of all the
churches of Slavic Europe, which is going on even as we speak, is a
major consequence of that revolution.

With several Eastern churches his vision of spiritual unity has
made significant progress. With the Assyrian Church of the East,
traditionally referred to as the Nestorian Church, he signed a
declaration in 1994 in which it was agreed that “the controversies of
the past led to anathemas” and that “the divisions brought about in
this way were due in large part to misunderstandings.” Two years later,
in 1996, he signed a similar declaration with Catholicos Karekin I of
the Armenian Apostolic Orthodox Church, acknowledging that “linguistic,
cultural and political factors have immensely contributed towards the
theological divergences that have found expression in their terminology
of formulating their doctrines” and expressing the shared “hope for
and commitment to recovery of full communion between them.” There have
been several noteworthy expressions of mutual charity and respectful
visits between this pope and Bartholomew, the ecumenical patriarch of
Constantinople, cordial enough to elicit criticism from isolationist
elements in the various Orthodox churches.

The least progress toward reconciliation has occurred in relations
with the Orthodox Church of Russia. The end of Communist rule has
brought with it a rebirth of the rivalry and mutual recrimination that
have been tearing Slavic Europe apart ever since its conversion to
Christianity more than a millennium ago by St. Cyril and St. Methodius
of Thessalonica. The Venerable Bede gave the Gospel credit for unifying
the peoples of Britain, but we Slavs are the only people to have been
divided by the Gospel: whether to follow Cyril and Methodius in their
affiliation with Constantinople (and therefore a Slavonic liturgy and
autonomous national churches), or to follow them in their appeal to
the authority of the bishop of Rome (and therefore a Latin liturgy
and the centralized authority of the papacy).

The Bulgarians, Russians, Serbs and Ukrainians chose the first
alternative; Croats, Czechs, Poles and Slovaks the second. The most
ambitious attempt to heal that schism came in 1596, with the Union of
Brest, in which several dioceses of the Church of Ukraine accepted
the authority of the papacy while retaining their own liturgy and
canon law. But the adherents of this union (disparagingly named
“Uniats”) have also been a major source of hostility between East
and West. Ruthlessly persecuted by Stalin and forcibly reunited to
the Orthodox patriarchate of Moscow, they regained their freedom and
their properties only after the fall of Communism.

But as a consequence of the latter-day struggle over those properties
and, more broadly, of obstreperous tactics from all directions,
everyone’s old suspicions have been confirmed. After decades of
neglect (and worse), churches were in serious disrepair, but whose
responsibility was it to put them back into shape for worship,
the Orthodox or the Greek Catholics? As in any ancient feud, it is
impossible to roll things back to status quo ante and to fix the blame.

For the old pope, this dispute was a major source of heartbreak. As he
said to me at Castel Gandolfo a few months after I had been received
into the Orthodox Church, he always believed that ever since the schism
of 1054, “Western Christendom has been breathing on one lung.” But,
he was implying, so has Eastern Christendom! When so many of the
historic sources of division between them have proved to be negotiable
(even the central doctrinal question of the source of the Holy Spirit)
and when, in the encyclical “Ut Unum Sint” (“That They May Be One”),
this pope opened the question of papal primacy up for discussion, one
cannot escape the feeling that everyone has missed a great opportunity.

Schisms, like divorces, take a long time to develop – and
reconciliations take even longer. It will be a celebration of the
legacy of Pope John Paul II and an answer to his prayers (and to those
of all Christians, beginning with their Lord himself) if the Eastern
and Western churches can produce the necessary mixture of charity and
sincere effort to continue to work toward the time when they all may
be one.

Jaroslav Pelikan, professor emeritus of history at Yale, is the author
of the five-volume history “The Christian Tradition.”

From: Emil Lazarian | Ararat NewsPress

http://www.nytimes.com/2005/04/04/opinion/04pelikan.html?oref=login

RA President Sends A Message Of Condolence To Vatican Secretary OfSt

RA PRESIDENT SENDS A MESSAGE OF CONDOLENCE TO VATICAN SECRETARY OF
STATE IN CONNECTION WITH DEATH OF POPE JOHN PAUL II

YEREVAN, APRIL 4, NOYAN TAPAN. RA President Robert Kocharian sent a
message of condolence to Vatican Secretary of State, Cardinal Angelo
Sodano in connection with the death of Pope John Paul II. The message,
sent to Noyan Tapan from the President’s Press Office, says: “Your
Holiness, today the Armenian people along with the whole Christian
world grieve over the death of Pope John Paul II, who was greatly
respected and loved by the empire humanity. Good pleasing mission and
complete devotion of Pontiff Pope John Paul II benefiting spreading
of worldwide values, establishment of solidarity among peoples,
strengthening of human rights and freedoms as well as democracy will
remain in the history for ever. The blessed memory of Pontiff Pope
John Paul II will always remain alive in our hearts. We shall never
forget the Pontiff’s blessings, great respect and cordiality towards
our people which was best performed during the historic visit of
John Paul II to Armenia, as well as our last meeting at the Vatican
in January this year. Please, Your Holiness, receive once more,
our sencere condolence.”

Armenian Singer Anna Mailyan To Participate At Musical Festival InSw

ARMENIAN SINGER ANNA MAILYAN TO PARTICIPATE AT MUSICAL FESTIVAL IN
SWITZERLAND

YEREVAN, APRIL 4. ARMINFO. “Stanser Musiktagen” musical festival opened
today in town Stance, Switzerland. A well-known chamber singer Anna
Mailyan accompanied with “Masters” spiritual and traditional music
ensemble represents Armenia there.

Mailyan informed ARMINFO that she will perform musical compositions of
Komitas and medieval church motets – sharakans (church music) and folk
songs. She noted that the festival is organized for the 11th times with
the aim to introduce world peoples’ music in popular, jazz, national
and modern music genres. Singers and creative ensembles from Spain,
Japan, Czechia, Canada and the Great Britain will participate at the
festival. Mailyan also informed that after the festival they will visit
Lion and Valance (France) to participate at local musical festivals.

From: Emil Lazarian | Ararat NewsPress

Beliefs Endure as Believers Move On

Washington Post

Beliefs Endure as Believers Move On

Turkish Nationalism Reflected in Southern Town’s Growing Homogeneity

By Karl Vick
Washington Post Foreign Service
Tuesday, April 5, 2005; Page A14

MIDYAT, Turkey

On the day the genies show up, seemingly everyone in this historic
town in southeastern Turkey heads for the door.

“On Black Wednesdays, you have to go to picnics and stay outdoors,”
said Summeyye Saltik, 15, on the playground of the local primary
school where attendance dipped, as it always does, on the second
Wednesday in March. “If you’re indoors, genies will visit your house.”

PHOTO
Children in Midyat raise hands to indicate if they believe genies
visit local houses. The belief is one of the last cultural remnants
of the Yazidis, most of whom have left the town.

“Because the houses used to belong to them and they come to claim
them,” added a classmate, Bushra Gokce.

“They can be anybody,” explained a third girl, Serap Ceylan. “They
can be Muslims or anybody who lived here before.”

That makes the possibilities almost endless in Midyat, which over the
centuries has been inhabited or visited by people of a vast assortment
of faiths, including the Yazidis, the obscure sect that introduced
the town to the springtime escapes of Black Wednesday.

But while the Yazidi wariness of house-haunting genies has spread to
many other groups in the area, the number of Yazidis has dwindled
considerably. Of about 5,600 Yazidis who lived in the area in the
1980s, only 15 are left.

Midyat, a town that predates Christianity and Islam, once reflected
the deep diversity of a region where faiths overlapped and conquering
armies advanced and retreated. Scholars say its very name may be a
mix of Farsi, Arabic and Assyrian that translates as “mirror.”

But what this town of 57,000 reflects these days is a growing
sameness. The Armenian Christians who built many of the old city’s
medieval stone buildings disappeared in the early 20th-century conflict
that Armenians and many historians have called genocide. The Assyrian
Christians who long accounted for the majority in Midyat have been
reduced to just 100 families.

As for the Yazidis: “They were not causing any problems, but it was
still better that they left,” said Nazete Koksal, an ethnic Kurd
seated on a sofa under the arched stone roof of a house her husband,
an Arab, bought from a Yazidi family.

“They’re dirty,” Koksal said. “Their religion is dirty. They pray to
the devil. We pray to God.”

Still, she expressed some nostalgia for the days before so many groups
fled her city. “Before they left, we used to be friends,” she said.

In some ways, present-day Midyat reflects the founding principles of
modern Turkey. Rising from the ruins of the Ottoman Empire, an Islamic
sultanate that tolerated religious minorities as second-class citizens,
the Turkish republic was founded on a fierce assertion of national
identity. The concept of Turkishness rooted the new nation-state firmly
in the hills of the Anatolian peninsula once known as Asia Minor. But
it also denied the notion of any other identity existing there.

More than 80 years after the republic was formed, anti-minority
feelings can run close to the surface. Last year, an ultranationalist
literally tore to pieces a human rights report on minorities before
television cameras. In eastern Turkey this month, unemployed youths
were hired to portray Armenians in a civic skit depicting a conflict
with Turks that was more even-handed than history suggests; municipal
workers reportedly had refused to take part.

Here in the southeast, official policy meant people who spoke Kurdish
and called themselves Kurds were, officially, “Mountain Turks.” Their
eventual insistence on maintaining their ethnic Kurdish identity
helped spark a separatist war that killed 30,000 people, most of them
Kurdish civilians, during the 1990s.

The conflict took a toll on other minorities as well.

“We tried to be out of it,” said Isa Dogdu, an Assyrian standing
in the doorway of a church that dates from the 7th century. As a
religious minority, however, the Assyrians felt pressure both from
the Kurdish guerrillas and from Turkish Hezbollah, radical Islamic
guerrillas whom the government secretly armed as a proxy force. When
government officials showed up at the church, said Dogdu, a religious
instructor, they asked why young people in its annex were not being
taught in Turkish. Assyrians, who in the 1st century formed the
world’s first Christian community, still learn a version of Aramaic,
the language Jesus spoke.

Persecution, Dogdu said, “was not done very openly, but sometimes it
was deliberate. For instance, there were some murders of prominent
persons. If you murder a prominent person, other people have fear.”

Today, about 500 Assyrians live in Midyat. Sunday services rotate
among the four churches that remain in the medieval splendor of the old
city. In recent months, small groups of Assyrians have begun returning
from abroad to build homes, mostly in isolated villages. But Dogdu’s
weary smile suggested the downward trend would not be easily reversed.

“When you have a majority population and it goes down to less than
1 percent, what do you think?” he said.

The exodus of the Yazidis was more stark. By official count, Turkey
had 22,632 members of the sect in 1985. Fifteen years later, their
numbers had dropped to 423. In the area around Midyat, the exodus
was even more dramatic.

“In the last 20 years, everybody moved,” said Mostafa Demir, 22, whose
family left Midyat in 1990. “Nobody was really telling them to leave,
but the relations were not that warm.”

Centuries ago, Muslims slaughtered Yazidis by the thousands as
devil worshipers. Yazidis, whose faith draws on several sources,
including Zoroastrianism, believe the fallen angel who became Satan
later repented, returning to grace after extinguishing the fires
of Hell. Yazidis envision him as a peacock, a main symbol of their
religion.

In modern Midyat, Demir said, their persecution was more apt to appear
as mockery. Demir recalled merchants at the town market drawing a
circle in the dirt around Yazidi customers. Yazidis, whose theology
does not allow them to break a circle, would stand there indefinitely.

But things grew worse when the Kurdish rebellion erupted. Many
Yazidis, who claim to speak the purest Kurdish, identified with the
rebels. That made them targets of Turkish troops and Hezbollah, who
“pushed the Yazidis out of here to get their lands,” said Fars Bakir,
an elderly Yazidi who lives in a mud-daubed house in a hamlet called
Cilesiz, or “Without Suffering,” in a lush valley bordering Syria.

As a condition for joining the European Union, Turkey recently passed
new legal protections for minorities. But Bakir, who fled to Germany
for several years, said he and his wife came home primarily because
of homesickness, not faith in new laws.

Turkey differs with the European Union on the definition of
minority, insisting on its definition of nationhood grounded in
Turkishness. Baskin Oran, a University of Ankara political scientist
active in minority human rights, discounted the new laws as “a
revolution from above. It’s more or less easy to change laws. But it
is much more difficult to change the mentality of the people.”

From: Emil Lazarian | Ararat NewsPress

Termite Watkins, Iraq and the BWAA

The Sweet Science
Tuesday Apr 5, 2005

Bernard Fernandez said “I do not support politicizing the BWAA one way or
the other.” But to me it should seem obvious that honoring Termite Watkins
IS a political statement.

Termite Watkins, Iraq and the BWAA
by George Kimball

I can’t have been the only one to have felt uncomfortable when Najay
Ali walked into the Peristeri Boxing Hall last August. The light
flyweight had the slogan “Iraq is Back!” emblazoned on the back of
his jacket, and he was accompanied not only by Iraqi coach Maurice
“Termite” Watkins, but by Basheer Abdullah, the head coach of the
US Olympic boxing team, who didn’t always work the corners of his
own fighters.

I had the feeling I was watching the sporting equivalent of
George W. Bush landing on an aircraft carrier to proclaim “Mission
Accomplished.”

That Ali and, in a sense, Watkins were pawns in a propaganda game
is undeniable: the message was, apparently, “Iraq is Liberated”
and here’s proof.

The Bush administration also attempted to make political hay of
the Iraqi soccer team, running campaign ads taking credit for their
successes in Athens.

“At this Olympics there will be two more free nations – and two fewer
terrorist regimes,” said the narrator in the voiceover, as footage
of the Iraq team rolled on the Bush-Cheney spot.

When word of this reached the Iraqi players they were uniformly
indignant. One of them even told Sports Illustrated that if he
weren’t in Athens playing soccer he’d probably be back in Fallujah
fighting against the Americans.

Whether you consider Termite Watkins a great humanitarian or a
shameless self-promoter, there can be no doubt that this was the
crowning moment of his life. Fighting mainly in his native Texas,
he had compiled an admirable 59-5-2 record as a pro, but in his
only fight for a world championship he came up on the wrong end of
a decision in a WBC 140-pound title bout against Saoul Mamby.

Watkins had originally gone to Iraq as an exterminator, volunteering
to work for a subsidiary of the Halliburton Corporation. Although
he would later describe his decision to travel halfway around the
world to kill bugs as “a calling from God,” another recollection of
his decision sheds more light on his motivation:

“It was my time to do my part in serving the country and helping the
military,” Watkins told reporters in Athens.

In other words, Watkins went because he believed the invasion of Iraq
to be justified, and he went to make money.

It was Mike Gfeoller, a regional director for the Coalition
Provisional Authority, who first envisioned the potential propaganda
value of getting an Iraqi boxer to Athens. Having learned of Watkins’
pugilistic background, he approached him with the idea of re-forming
a boxing team that hadn’t competed in the Games since 1988.

Initially working with equipment nearly as rudimentary as the skills
of his pupils, Watkins assembled an 11-man team, but once the word got
out, a donated ring, gloves, and protective cups quickly materialized.

Given what he had to work with, there is no question Watkins did a
tremendous job, but the greatest coach in the world couldn’t have
transformed the Iraqi boxers into bona fide world-class competitors
overnight.

None of them qualified for the Olympics. In qualifying matches,
Najay Ali went 0-3. But pressure was exerted on the International
Olympic Committee to extend a “special invitation” to one member of
the Iraqi team. Ali got the nod and traveled with Watkins to Colorado
Springs where he spent six weeks training with the US team.

Many of my brethren scribes felt Watkins should have gotten a medal
in Athens, if only for his storytelling prowess. There can be little
doubt that Termite relieved much of the tedium of what may have been
the dullest boxing tournament in Olympic history.

No reporters had to track Termite down. He found you. And, if you had
a moment to spare, he would regale you with, mostly, war stories – his
awakening in the middle of the night to discover that his bunkhouse
was under a mortar attack, being a passenger in a gas-laden Humvee
that flipped over doing, or so he claimed, 100 mph.

The tales grew more grandiose with each telling. Ten days into the
Olympics you’d have thought Termite had singlehandedly put Saddam
Hussein to flight, but nobody protested. In the midst of some truly
awful boxing, Termite made for great copy, whether you believed
everything he said or not.

And few did. Even the most sympathetic of Termite’s chroniclers
described him as “a raconteur and boaster,” which is a kind way of
saying “bullshit artist.” He was plainly as much snake oil salesman
as snake exterminator. Before getting back into the pestilence game,
Watkins had been working in Texas as a used-car salesman. Need we
say more?

Only a cynic would suggest that the same sporting politics that
got Najay Ali into the Olympics were also responsible for his first
round draw. The Iraqi may have been the second-most inept boxer in
the Olympics, but in his opening match he met the first. After Ali
defeated North Korea’s Kwak Hyok Ju 21-7 to advance to the second
round, Basheer Abdullah conceded as much when he noted “I don’t want
to say anybody is easy in the Olympics, but we thanked God we had
that type of draw to get him some confidence.”

After Ali was eliminated by Armenia’s Aleksan Nalbandyan in the
next round, Termite Watkins ensured that he would remain available
for interviews by attaching himself to the American team as a spit
bucket carrier.

Even boxing writers who had devoted reams of copy to Watkins’
improbable Olympic quest often joked about it over dinner. As far
as I could tell, nobody believed everything he said, and some didn’t
believe anything he said.

Which is why I found it somewhat startling last week when I received a
communiqué from the Boxing Writers Association of America, proclaiming
Termite Watkins a “hero” and announcing that he would receive a
“Special Achievement Award” at next month’s BWAA dinner in Las Vegas.

Having been a member of the organization for over a quarter-century,
I’ve dutifully cast my vote whenever such awards were presented, but
I didn’t recall this having appeared on any ballot I’d seen. Moreover,
I couldn’t imagine any boxing writer who had endured prolonged exposure
to Termite Watkins voting for it.

BWAA president Bernard Fernandez replied to my query, explaining that
Termite had been “nominated and approved by a vote of officers and
board members.”

As it happened, I found myself seated in the presence of several
BWAA officers at Don King’s John Ruiz-James Toney press conference
at Madison Square Garden the next day, and when the subject came up,
not a single one of them could recall having voted to honor Watkins.

Ron Borges said he’d never heard of the vote. Tom Hauser couldn’t
remember, but said he would likely have abstained in any case. Steve
Farhood and Tony Paige had no recollection of any vote for a special
achievement award. Most of them did remember that Watkins had been
proposed for a “long and meritorious service to boxing” award, but
had failed to get enough support to even be placed on the ballot for
that honor.

When I suggested to Fernandez that the episode seemed uncomfortably
redolent of the previous year’s balloting for the Nat Fleischer Award
for Distinguished Boxing Journalism, in which the 2003 award was
embarrassingly vacated when it was revealed many eligible voters –
i.e. past recipients – had never been polled, it appeared to strike a
raw nerve. The email I got back went into a rant about “Iraqi boxers
who had been routinely tortured by Uday Hussein.” (Najay Ali never
claimed to have been tortured by anybody. Moreover, the BWAA press
release refers to the “triumph” of his having “qualified” for the
Olympics, which he did not.)

My suggestion that honoring Watkins could be perceived as legitimizing
the invasion of Iraq was predictably challenged by the contention
that “even those who oppose the war usually speak of supporting the
troops,” and that “Watkins initially did go over there to serve as
an exterminator at U.S. military installations, which probably made
living conditions a little more comfortable for our servicemen and
servicewomen.”

Now, personally, I think that the best way to ‘support our troops’
would be to bring them home forthwith, but that is beside the
point. They had no choice in the matter. Termite Watkins did. He went
to Iraq voluntarily, and he was well paid for it. I told Bernard if
he wanted to name Watkins Exterminator of the Year, I wouldn’t have
a problem with that, but this didn’t sit well with me.

Bernard did say “I’d like to see our involvement (in Iraq) quickly
lessened if not ended outright,” but added “I do not support
politicizing the BWAA one way or the other.”

But to me it should seem obvious that honoring Termite Watkins is a
political statement.

“I refuse to be casually categorized, and neither should you, or
anybody,” argued Fernandez. “Watkins coached some athletes who were in
need of a coach, and had suffered under an oppressive regime. Even the
New York Times appears to think he did a good job of it. Now, is he
a self-promoter hyping himself now? Yeah, probably, and that doesn’t
sit well with me. But his doing what he did was fairly courageous,
and I for one and not going to penalize him for his personal politics.”

Bernard also suggested that I “check with Steve Farhood and Tom Hauser
again. They were at the December meeting when Watkins was nominated
and confirmed by vote for this award.”

I did. Hauser is certain that he wouldn’t have voted one way or the
other at the time, but that upon reflection, probably wouldn’t have
approved the award for the reasons under discussion here.

“I’m not saying there wasn’t a vote taken,” said Farhood. “I just
don’t remember one having taken place.”

Watkins, alas, will probably have the last word. “Termite,” his
autobiography, co-written with Suzy Pepper, will hit the bookstores
in two weeks’ time.

–Boundary_(ID_DCaEzgdyV4H4gtehtjSxdw)–

From: Emil Lazarian | Ararat NewsPress

Training Courses To Be Held In Provinces To Apply National Guideline

TRAINING COURSES TO BE HELD IN PROVINCES TO APPLY NATIONAL GUIDELINE FOR
MANAGEMENT OF PATIENTS WITH VENEREAL DISEASES

ArmenPress
April 4

YEREVAN, APRIL 4, ARMENPRESS: Three-day training courses will be held
in all Armenian provinces to help local medical personnel apply the
first national guideline for management of patients with venereal
diseases. The trainings are intended not only for narrow circle of
specialists but also for doctors delivering primary health services,
especially for family doctors and the personnel of rural medical posts.

The program is implemented by Academy of Educational Development
(AED) and funded by USAID. It will launch in Armavir and Ashtarak
provinces April 4.

According to the head of the AED Anush Yedigarian, the aim of the
program is to involve the doctors delivering primary health services
in identifying and treating sexually transmitted diseases.

Some 400 doctors delivering primary health services are supposed to
be involved in the program.

Seventeen doctors from Armenian Health Ministry’s Dermatology and
Venereal Diseases Medical Center will conduct the courses. The
participants will get certificates.

The Health Minister has already signed a special order that details
the process of the guideline’s introduction.

According to the Dermatology and Venereal Diseases Medical Center,
28,931 instances of venereal diseases were reported last year in
Armenia.

From: Emil Lazarian | Ararat NewsPress