Author: Andres-Papazian

VILLAGERS MARCH ON ETCHMIADZIN IN UTILITY BILL PROTEST
Grisha Balasanyan

hetq
14:31, April 21, 2011

Around 100 residents of the Gai village in Armavir are protesting
their alleged electricity bills by marching to the square in
Etchmiadzin. They say they have paid their bills on time and show
the receipts as proof.

kilometers in the past 40 minutes. The irate Gai residents say that
the utility, Armenia’s Electrical Network, is claiming that they must
pay bills dating to 2002. The total bill is said to amount to some
40 million AMD.

As we go to press, the residents have walked about 10

The Network’s Mousa Ler Branch Manager joined up with the marchers
on the road and urged them not to advance towards Etchmiadzin. He
said the problem would be resolved.

Unmoved by the utility representative’s explanations, the Gai villagers
continued down the road. The local utility manager left the scene.

An incident was reported earlier when police tried to prevent the
villagers from marching towards Etchmiadzin. Cops were reported to
have attempted to shove several on the villagers into police cars in
a show of force. Other villagers prevented the police from doing so.

The villagers then called Heritage Party MP Anahit Bashkhyan by
telephone.

When the MP and this reporter made it to Gai, the police left.

From: A. Papazian

MOSCOW WILL HOST ARMENIAN GENOCIDE – CRIME AGAINST HUMANITY RALLY

PanARMENIAN.Net
April 21, 2011 – 14:36 AMT 09:36 GMT

On April 23, Moscow will host a rally under the motto “Armenian
Genocide – Crime Against Humanity.”

The rally aims to condemn the 1915 massacres and demand Turkey’s
official recognition of the Genocide. The event is initiated by
Russian- Armenian Union and the Union of the Armenians of Russia.

Russian parliamentarians, leaders of Russia’s national Diasporas,
representatives of analytical institutes will participate.

The event was coordinated with Moscow Municipality.

From: A. Papazian

BEETHOVEN’S OPUS 132 PERFORMED IN COMMEMORATION OF ARMENIAN GENOCIDE

PanARMENIAN.Net
April 21, 2011 – 16:18 AMT 11:18 GMT

Dilijan, the Armenian-themed chamber music series at Zipper Hall of the
Colburn School, LA, ended its season with Beethoven’s String Quartet
No. 15, Opus 132 he titled Holy Song of Thanks from a Convalescent
to the Divinity, in the Lydian Mode, for its annual concert “In
Commemoration of the Armenian Genocide.”

The quartet also closed the final music event of the JapanOC Festival
with an appearance by the Tokyo String Quartet, presented by the
Philharmonic Society of Orange County in the small Samueli Theater. No
mention was made in the program of the travails by the Japanese in
the wake of their devastating earthquake. But in the lobby of the
adjoining Renee and Henry Segerstrom Concert Hall, schoolchildren were
fashioning origami cranes as a fundraiser to help the people of Japan.

Beethoven’s job was large. These two tragedies, nearly a century apart,
require different responses. Japan works toward the immediate relief
from suffering caused by an act of nature. Armenia’s old wounds,
the result of cultural conflict, are now psychic, and the cure is
the compassion of history, says an article in Los Angeles Times.

What Beethoven’s quartet offered Dilijan was the concept that
differences can be reconciled. What it provided the Tokyo Quartet was
not only the promise of “new strength,” but how unspeakably marvelous
that new strength feels when it arises out of hopelessness.

The Dilijan performers were violinist Movses Pogossian, a superb solo
violinist and chamber musician with a keenness for new music, and three
members of the Los Angeles Philharmonic – violinist Varty Manouelian,
principal violist Carrie Dennis and principal cellist Peter Stumpf.

The Tokyo, formed in 1969, still retains one original member, violist
Kazuhide Isomura, and Kikuei Ikeda has been second violinist since
1974. The non-Japanese members, Canadian first violinist Martin
Beaver and British cellist Clive Greensmith joined in 2002 and 2000,
respectively.

From: A. Papazian

CABINET TO SUBMIT LEGAL PACKAGE TO PARLIAMENT

Tert.am
21.04.11

At its meeting on Monday, the Armenian cabinet decided to submit a
new legal package to parliament.

Amendments to the Civil and Criminal codes will be submitted to the
National Assembly in an ad hoc manner.

Justice Minister Hrayr Tovmasyan told the cabinet members that the
National Assembly had previously considered the amendments but the
package hadn’t been approved in the second reading due to the absence
of a quorum.

“It has an anti-corruption strategy but stems from constitutional
requirements, defining the principles and procedures of public
service,” he said.

The bill proposes establishing an ethics committee which will exercise
control over government officials. It will collect information on
the personal property of the president, prime minister, heads of
government bodies and their deputies, as well as MPs, judges, the
prosecutor general.

“Those officials will submit the inventory on their personal property
and interests to the ethics committee,” the minister stressed.

He said the Council of Europe’s Group of States against Corruption
(GRECO) had criticized Armenia for lacking proper corruption control
mechanisms.

In his speech, Prime Minister Tigran Satgsyan said discussions over the
bill had been previously attended by representatives from international
organizations and EU experts.

“Unfortunately, the National Assembly did not pass the bill due to
the absence of a quorum, but we are sure the MPs will support us this
time,” he said.

From: A. Papazian

ARMENIAN PROTESTANT COMMUNITIES IN SOUTH AMERICA
Tigran Ghanalanyan

21.04.2011

T.Ghanalanyan – An Expert of the Center of the Armenian Studies at
“Noravank” Foundation

Today alongside with the Armenian Apostolic and Catholic communities,
the Armenian Protestant community exists in South America. In
particular, there are the Armenian Protestant communities in
Argentina, Brazil and Uruguay which are the integral part of the local
Armeniancy. The study of the Armenian Protestant communities in South
America is of great importance in the context of the issues connected
with both the Armenian Protestants and local Armenians in general.

Argentina. The Armenian community in Argentina was formed at the
beginning of the 20th century. There were 20 thousand Armenians in
Argentina in 1914, and in 1962 there were 40 thousand Armenians.

According to the data for 2003 there were about 70 thousand Armenians
living in Argentina, and 60 thousand of them in Buenos Aires, 5
thousand in Cordoba. There are also Armenians in Mar-del-Plata and
Rosario (500 in each)1.

The reason for moving and setting in Argentina for thousands of
Armenians was the 1890s pogroms and the Genocide. Those events made
the survived Armenians look for the shelter in the foreign lands.

Thus, the establishment of the Armenian Protestants in Argentina was
conditioned by the flow of the Armenians to that country in general.

In 1920s the first Armenian Protestant churches appeared in Argentina.

Public prayers were held by Hrant Apachian and Nazaret Salipian in
Buenos Aires. Soon the number of the adherents reached 200. In 1929
the Armenian Evangelical Conciliar church was established. In 1939 the
number of the Armenians living in Buenos Aires and its surroundings
reached 15 thousand, among which one tenth were Evangelicals. I.e. the
number of the Armenian Evangelicals was 1500. In the mid-20th
century the number of the members of the oldest of the three
Armenian Evangelical churches – the Armenian Brotherhood church –
was 80. Over the same period the second Armenian Evangelical church
(which pastor was Rev. N. Ter-Khorenian) had 75 adherent families and
the Armenian Evangelical Conciliar church (pastor – Rev. M. Palian)
only 30 families2.

The Armenian Brotherhood church in Buenos Aires had about 300 and
in Cordoba about 100 members in the mid-20th century. The Armenian
Brotherhood church in Buenos Aires had its own building too3. Today
the pastor of the Armenian Brotherhood Bible church is Luis Vinas4.

There are two Evangelical Churches, four Evangelical prayer houses
in Buenos Aires and one prayer house in Cordoba5.

Today the pastors of the Armenian Evangelical Congregational church are
Roberto Gongora and David Casaretto6. An important role in the life
of the Armenian Evangelicals in Argentina is taken by the Armenian
Missionary Association of Argentina.

In 1961-1983 in Buenos Aires “Erdjanik huys” (“Happy Hope”) monthly
was issued by the Union of the Armenian Evangelical Brotherhood
Churches. Since 1983 it has been issued in Pasadena (US). “Erdjanik
huys” has spiritual content; it has also published news about the
Brotherhood7.

2009 was marked in the life of the Armenian Evangelical community in
Argentina by the events devoted to the 80th anniversary of the Armenian
Evangelical Conciliar Holy Trinity church. Many spiritual pastors and
benefactors who made an essential contribution to the history of the
church participated in those events. Today the Church owns Cristo es el
Cambio church in Floresta district. The Armenian Evangelical Conciliar
church initiated the creation of this prayer house back in 1998. Today
the main functions of the Armenian Evangelical Conciliar church are
public prayer, panegyric and doxology, music biblical school for the
people of different ages, Armenian and Spanish languages lessons8.

Thus, the Armenian Evangelicals play an important role in the biggest
Armenian community in South America. Their close cooperation with the
other groups of the Armeniancy is also topical. The active cooperation
of the Armenian Protestants from Argentina with various spiritual
and secular bodies in Armenia is important either.

Brazil. The Armenians settled in Brazil in the second half of the 19th
century. In 1885 the number of the Armenians was 100. The bigger groups
of our compatriots arrived to Brazil in 1920s and settled mainly in
San-Paulo and other cities of the similar state. In 1994 the number
of the Armenians in Brazil was 20 thousand9. At current moment there
are 25-30 thousand Armenians. Their main part (15 thousand) lives
in San Paulo and surrounding cities (Ozasko, Presidente, Altino
and others). About 600 Armenians live in Rio de Janeiro and about
300 Armenians in the capital Brasilia. The rest are spread all over
the other states (Parana, Ceara, Bahia, Mato Grosso, Minas Gerias,
Santa Catarina and others) 10.

The Armenian Evangelicals in Brazil has held public prayers since
1920s. Over that period an important role was taken by Rev. Mikael
Pichmenian. In a short run an abrupt growth of the number of the
adherents was registered. Pichmenian held the public prayers till
April 1930. On April 7, 1930 a church which consisted of 65 members was
formed in San Paulo. The church formed in 1939 included 42 families,
234 people, 73 church members; the number of the pupils of Sunday
schools was 30, and number of the members of “Zargatsman Arshaloys”
(“Development Rising”) was 4511.

The activity of the Armenian Brotherhood Biblical church in Brazil
(San Paulo) is also remarkable. Today the pastor of the church in
San Paulo is Movses Nersisian12.

Currently there are three Armenian Evangelical organizations in
Brazil – two Armenian Evangelical churches and regional committee
of the Armenian Missionary Association. The pastor of the Armenian
Evangelical Central church in San Paulo is Roy Abrahamian, and
his assistant is Dionisio Palha Ataide. Roy Abrahamian is also the
pastor of the Armenian Evangelical church established in 1970 and
his assistant is also Dionisio Palha Ataide. The activity of the
regional committee of the Armenian Missionary Association, which head
is Hampartsum Moumdjian, is of great importance in the life of the
local Armenian Evangelicals13. It is obvious that Roy Abrahamian as
well as Dionisio Palha Ataide play an important role in the Armenian
Evangelical community in Brazil. But the scantiness of the qualified
ministers of church is a negative phenomenon.

Currently there are 400 Armenian Evangelical families in Brazil;
they have church in San Paulo. They have often arranged public and
beneficial events, issue periodicals (in Armenian and in Portuguese).

“Evangelical Brothers” union functions14.

In Brazil the Armenian Evangelicals also carry out important
educational functions; they have Sunday schools which are of great
importance for not only the Armenian Evangelical community but also
for the entire Armenian community in Brazil.

It is obvious that the Armenian Protestant community in Brazil is of
great importance for the Armenian community of that country both in
terms of quantity and its functions.

Uruguay. The Armenians has settled in Uruguay since the 19th century,
but before 1900 only 15 Armenians migrated to Uruguay. The Armenian
community in Uruguay had been formed in 1920s when a big groups of
the Armenians who survived the Genocide and then found shelter in the
countries of the Middle East decided to move there. In that period the
number of the Armenians was 3 thousand. The community enlarged in 1926
when the second big group of the Armenians arrived. In 1931, according
to the community census, 4 thousand Armenians lived in Uruguay.

According to the information for 2003 the number of the Armenians
in Uruguay was 15 thousand; they are mostly centred in Montevideo;
there are also several Armenian families in Piriapolis15.

In Uruguay, just like in Brazil and Argentina, the Armenian
Protestants started their eager activity in the 1920s. At that
time their preacher in Montevideo was Z. Karapetian. In 1920s there
were only 6-8 parishioner families. In 1934 H. Ataturian spread his
spiritual activity there; in the same year Rev. H. Ter-Ghazarian was
invited as a preacher. In 1938 the church community consisted of 60
families. There was also a Sunday school where 30 pupils studies16.

The activity of the Armenian Brotherhood Bible church in Uruguay is
also remarkable. In the mid-20th century it had about 100 members in
Montevideo. Today the pastor of the Armenian Brotherhood Bible church
in Montevideo is Rev. Pedro Lapadjian17.

In Uruguay, side by side with the Armenian Apostolic and Armenian
Catholic churches, two Armenian Evangelical churches work18. The
Armenian Evangelical church spreads eager activity. In a consequence,
the number of the Armenian Evangelicals in Uruguay has abruptly grown
over the recent two decades19. This does not mean that the Armenian
Apostolic church does not play its traditionally important role in
the life of the Armenian community of Uruguay, but the presence and
activity of the Armenian Protestants in the life of the Armenian
community is getting more prominent.

The pastor of the First Armenian Evangelical church in Montevideo
is Obed Boyajian. The regional committee of the Armenian Missionary
Association in Montevideo also takes an important place in the life
of the community. It is headed by Jeremiah Elmasian20.

The cooperation of the Armenian Protestants of South America, in
this case the Armenian Protestant community in Uruguay, with other
Protestant churches and organizations is important. It promotes
strengthening of the community in the country, and due to this the
role of Armeniancy in that state is raised.

The Armenian Evangelical church is a member of the Federation of the
Evangelical Churches of Uruguay, which was established in 1956; it has
8 members and 5 associate members. The Federation of the Evangelical
Churches of Uruguay is affiliated with the Commission on World Mission
and Evangelism of the World Council of Churches21.

The activity of the Armenian Missionary Association of America in
South America. The activity of the Armenian Missionary Association
of America also plays an important role in the life of the Armenian
Protestant communities in South America. Particularly, in Argentina
the AMAA mainly helps poor and elder as well as disseminates Bible
and spiritual literature. Among main functions of the AMAA in Brazil
is the assistance to the Armenian Evangelical church, dissemination
of the spiritual literature, granting scholarships to needy students,
assistance to poor families. In Uruguay the AMAA furnishes financial
assistance to the local church, needy families, spreads Bible and
Christian literature22.

So it is obvious that in the Armenian Protestant communities in South
America the AMAA mainly deals with rendering assistance to the most
vulnerable strata, as well as dissemination of Christian literature.

Thus, in these communities the AMAA singles out social issues, as
well as evangelical work in order to satisfy the spiritual needs of
the coreligionists. The eager social activity in those communities
is conditioned by the general social and economic situation in South
America. To compare, in the Armenian Evangelical communities in North
America, i.e. in Canada and especially in the US, the AMAA mainly
deals with educational and cultural issues, establishment of the
strong organizational structures, which, naturally, is conditioned
by the auspicious situation in those countries.

Nevertheless, it should be mentioned, that the Armenian Evangelical
communities in South America do not play a leading role in the life
of the Armenian Evangelicals in general. This can be proved by,
e.g. the fact that none of the 13 members of the Armenian Evangelical
World Council represents South American communities. Meanwhile,
there are 8 representatives from North America. Three of five key
posts in the council are occupied by the representatives of the
Armenian Evangelical community in the US. They are the president
Mgrdich Melkonian23, Treasurer Albert Momjian, executive director
Rev. Vahan H. Tootikian. There are also 4 other representatives of
the Armenian Evangelical community in the US in the council24. So,
the Armenian Evangelical communities of South America look much
moderate as compared with the leading role of the Armenian Evangelical
communities of North America (especially US). This is conditioned by
more powerful organizations of the Armenian Evangelical community in
North America and its longer history.

The American Evangelicals of South America are an integral part of the
Armenian Protestants spread all over the world. In Argentina, Brazil
and Uruguay the Armenian Protestant communities constitute a part of
the Armenian communities in those countries and Armeniancy in general.

The development of the relations of the Armenian Protestant communities
in those three countries with the other Armenian communities there,
as well as with each others is important. The cooperation of the South
American Armenian Protestant communities with the Armenian Protestant
communities of North America and other communities all over the world
is also valuable. The collaboration of the Armenian Protestants of
North America with the adherents of both Apostolic Armenian church
and Armenians of other confessions is of topical priority.

1Õ~DÕ¡Õ¬Õ­Õ¡Õ½ÕµÕ¡Õ¶ Õ~D., Õ~@Õ¡ÕµÕ¥O~@Õ¶ Õ¡Õ·Õ­Õ¡O~@Õ°Õ¸O~BÕ´,
ÔµO~@O~GÕ¡Õ¶, 2007, Õ§Õ” 21-22O~I

2Ô±Õ¿Õ¡Õ¶Õ¡Õ¬Õ¥Õ¡Õ¶ Ô¿.Õ~J., Õ…Õ¸O~BÕ·Õ¡O~@Õ±Õ¡Õ¶ Õ~@Õ¡Õµ
Ô±O~BÕ¥Õ¿Õ¡O~@Õ¡Õ¶Õ¡Õ¯Õ¡Õ¶Õ¡O~A Õ¥O~B Ô±O~BÕ¥Õ¿Õ¡O~@Õ¡Õ¶Õ¡Õ¯Õ¡Õ¶
Õ¥Õ¯Õ¥Õ²Õ¥O~AO~BÕ¸Õµ, Õ-O~@Õ¥Õ¦Õ¶Õ¸, 1952, Õ§Õ” 465O~I

3Ibid, p 457O~I

4Armenian Brotherhood Bible Churches Around The World,

5Õ~@Õ¡Õµ Õ½O~CÕµÕ¸O~BÕ¼O~D Õ°Õ¡Õ¶O~@Õ¡Õ£Õ”Õ¿Õ¡O~@Õ¡Õ¶, ÔµO~@O~GÕ¡Õ¶,
2003, Õ§Õ” 103:

6AMAA Directory 2011: Armenian Evangelical Churches, Institutions,
Organizations, Pastors and Christian Workers Worldwide, p. 4.

7Õ~@Õ¡Õµ Õ½O~CÕµÕ¸O~BÕ¼O~D Õ°Õ¡Õ¶O~@Õ¡Õ£Õ”Õ¿Õ¡O~@Õ¡Õ¶, ÔµO~@O~GÕ¡Õ¶,
2003, Õ§Õ” 110:

880 Õ¿Õ¡O~@Õ” Õ°Õ¡Õ¾Õ¡Õ¿O~DÕ” O~G Õ®Õ¡Õ¼Õ¡ÕµÕ¸O~BÕ©ÕµÕ¡Õ¶,

9Õ~@Õ¡ÕµÕ¥O~@Õ¶ Õ¡Õ·Õ­Õ¡O~@Õ°Õ¸O~BÕ´, Õ°Õ¡Õ¶O~@Õ¡Õ£Õ”Õ¿Õ¡Õ¯Õ¡Õ¶
Õ°Õ¡Õ´Õ¡Õ¼Õ¸Õ¿ Õ¢Õ¡Õ¼Õ¡O~@Õ¡Õ¶, ÔµO~@O~GÕ¡Õ¶, 1995, Õ§Õ” 33O~I

10Õ~@Õ¡Õµ Õ½O~CÕµÕ¸O~BÕ¼O~D Õ°Õ¡Õ¶O~@Õ¡Õ£Õ”Õ¿Õ¡O~@Õ¡Õ¶, ÔµO~@O~GÕ¡Õ¶,
2003, Õ§Õ” 118-119:

11Ô±Õ¿Õ¡Õ¶Õ¡Õ¬Õ¥Õ¡Õ¶ Ô¿.Õ~J., Õ¶Õ·Õ¾. Õ¡Õ·Õ­., Õ§Õ” 463O~I

12Armenian Brotherhood Bible Churches Around The World,

13AMAA Directory 2011: Armenian Evangelical Churches, Institutions,
Organizations, Pastors and Christian Workers Worldwide, p. 8.

14

15Õ~@Õ¡Õµ Õ½O~CÕµÕ¸O~BÕ¼O~D Õ°Õ¡Õ¶O~@Õ¡Õ£Õ”Õ¿Õ¡O~@Õ¡Õ¶, ÔµO~@O~GÕ¡Õ¶,
2003, Õ§Õ” 613:

16Ô±Õ¿Õ¡Õ¶Õ¡Õ¬Õ¥Õ¡Õ¶ Ô¿.Õ~J., Õ¶Õ·Õ¾. Õ¡Õ·Õ­., Õ§Õ” 463, 465O~I

17Armenian Brotherhood Bible Churches Around The World,

18Õ~@Õ¡Õµ Õ½O~CÕµÕ¸O~BÕ¼O~D Õ°Õ¡Õ¶O~@Õ¡Õ£Õ”Õ¿Õ¡O~@Õ¡Õ¶, ÔµO~@O~GÕ¡Õ¶,
2003, Õ§Õ” 614:

19Ð~PкопÑ~Oн Ð~P., УÑ~@Ñ~Cгвай – даДекий и
бДизкий,

20AMAA Directory 2011: Armenian Evangelical Churches, Institutions,
Organizations, Pastors and Christian Workers Worldwide, p. 17.

21Federation of Evangelical Churches of Uruguay,

22AMAA At Work Around the World,

23Previously the post of the vice-president was occupied by the
representative of the Armenian Evangelical community in the US Avedis
Boinerian; see: AMAA Directory 2010: Armenian Evangelical Churches,
Institutions, Organizations, Pastors and Christian Workers Worldwide,
p. 2.

24See AMAA Directory 2011: Armenian Evangelical Churches,
Institutions, Organizations, Pastors and Christian Workers Worldwide,
p. 2.

“Globus National Security”, issue 2, 2011

——————————————————————————–
Another materials of author

â~@¢ARMENIAN PROTESTANT COMMUNITY IN GEORGIA[29.03.2011] â~@¢ARMENIAN
PROTESTANT COMMUNITIES IN THE US AND CANADA [15.09.2010] â~@¢ARMENIAN
PROTESTANTS[12.04.2010]

From: A. Papazian

STEVE JOBS’ STEPMOTHER ARMENIAN?

Tert.am
21.04.11

The first book featuring the biography of American business magnate
and inventor, chief executive officer of the Apple Inc, Steve Jobs
is to arrive in early 2012.

“iSteve: The Book of Jobs” was written by former CNN CEO Walter
Isaacson, who currently serves as an editor for the Time magazine.

Up until recently, Jobs kept biography secret, asking others not
to meddle with his private life. Before taking a leave on health
grounds (Jobs suffers from cancers), the Apple CEO left a note to
his employees, asking them not to disturb his family or intrude
his privacy.

The contents of the book have not yet been made public. The author
has reportedly talked to Jobs’ family members and colleagues.

Steve Jobs was born in 1955 in Mountain View, California. His
biological parents are reported to be Syrian immigrants. But a week
after his birth, an Armenian mother, Claire Hakobyan, and an American
father, Paul Jobser, adopted Steve.

Jobs says they are his real parents.

From: A. Papazian

AZERI FOREIGN MINISTRY ‘BLACKLIST’ WILL BE REPLENISHED WITH BRITISH MPS

PanARMENIAN.Net
April 21, 2011 – 12:36 AMT 07:36 GMT

Azerbaijani Embassy in the UK is assigned to clarify the information
on the visit of British parliamentarians to Nagorno Karabakh.

Before her departure, the head of British delegation, Baroness Cox
received a letter from the Azerbaijani embassy in London, recommending
not to visit Karabakh and informing her that if the visit went ahead,
the delegation members would be banned from entering Azerbaijan,
according to the British embassy source.

Azerbaijani Foreign Ministry spokesman Elkhan Polukhov said the reports
were being investigated and, if confirmed, the parliamentarians would
be blacklisted, according to news.az.

From: A. Papazian

EXPERT: FOREIGN MINISTERS LIKELY TO FOCUS ON MADRID PRINCIPLES DURING MOSCOW TALKS

PanARMENIAN.Net
April 21, 2011 – 13:30 AMT 08:30 GMT

An expert at Russian Academy of Sciences’ Oriental Studies Institute
believes Madrid Principles will be the focus of the oncoming meeting
between Armenian, Russian and Azerbaijani Foreign Ministers, as
suggested by April 14 OSCE Minsk Group statement.

As Andrei Areshev told a PanARMENIAN.Net reporter, the negotiation
process is still monitored by the U.S. which doesn’t conceal its
interest to Karabakh conflict settlement on certain terms. “In
this situation, Russian diplomacy is up against a complicated task,
considering the standstill the talks are in.”

“Agreements to achieve of stability on the front line, as well as
development of mechanisms preventing large-scale collisions would be
the best way out,” the expert said.

From: A. Papazian

NKR OFFICIAL: MOSCOW MINISTERIAL TALKS TO FOCUS ON ORGANIZATION OF PRESIDENTIAL MEETING

PanARMENIAN.Net
April 21, 2011 – 14:27 AMT 09:27 GMT

The head of foreign relations committee at Artsakh parliament believes
the oncoming meeting between the Armenian, Russian and Azerbaijani
Foreign Ministers will focus on preparations for presidential meeting
due in summer 2011.

Vahram Atanesyan expects no radical changes in the positions of
conflicting parties.

“According to official Baku, no agreement was reached on principle
positions of Karabakh conflict settlement,” Atanesyan told a
PanARMENIAN.Net reporter. “Thus, no breakthrough is to be expected.

April 14 OSCE Minsk Group statement stipulated for the parties to
coordinate basic principles and work out a peace agreement. Still,
I don’t see any work done in that direction.”

From: A. Papazian

SAN FRANCISCO SUPERVISORS DECLARE APRIL 24 ARMENIAN GENOCIDE COMMEMORATION DAY

PanARMENIAN.Net
April 21, 2011 – 15:29 AMT 10:29 GMT

A resolution declaring April 24, 2011 Armenian Genocide Commemoration
Day was once again adopted by the San Francisco Board of Supervisors.

“This is something that the board of supervisors has annually done,
to unanimously pass this resolution to stand in solidarity with this
community,” explained District 7 Supervisor Sean Elsbernd.

The purpose of the vote was no different from previous years: to
educate and solidify the historical truth of the genocide.

“There is a very heavy, strong, and active Armenian population in
District 7 and in San Francisco,” said Elsbernd.

The resolution explains that the Ottoman Turkish government initially
targeted Armenian intellectuals, politicians, business leaders,
and religious authorities in the genocide. The persecution then
became well-planned and included mass executions resembling race
extermination.

The resolution states, “The Ottoman authorities planned and executed
the unspeakable atrocities committed against the Armenian people
from 1915 through 1923, which included the torture, starvation, and
murder of 1,500,000 Armenians, death marches into the Syrian desert,
the forced exile of more than 500,000 innocent people, and the loss
of the traditional Armenian homelands.”

The resolution goes on to explain that the Republic of Turkey
suppresses freedom of speech on the topic of the genocide. With the
passage of Article 301 of the Turkish Penal code in 2008, citizens
can be prosecuted for speaking out about the issue. The law forbids
public denigration of the Turkish Nation.

“San Francisco is proud to join the Armenian-American community in
its commemoration of the 96th anniversary of the Armenian Genocide in
an effort to educate others about the tragic loss of life, land, and
human rights of the Armenian people and the crime of genocide committed
against them,” states the resolution, The Epoch Times reported.

From: A. Papazian