ANKARA: Hrant Dink’s "Heirs" Should Be More Coherent

HRANT DINK’S “HEIRS” SHOULD BE MORE COHERENT
Maxime Gauin

Journal of Turkish Weekly
Sept 22 2011
Turkey

The “friends of Hrant Dink” sent a letter to Turkish Prime Minister
Recep Tayyip Erdogan. The text, as quoted in the Hurriyet Daily News
on September 16, 2011, alleges:

“Our search for justice has been left null and void as [our efforts]
approach their fifth year. The state in its entirety that we have
petitioned saw itself as being close to the murderer.”

The fact that the assassin, Ogun Samast, was quickly arrested and
sentenced to more than 20 years in jail seems irrelevant to the authors
of this letter. The still unresolved cases of political assassinations
in Turkey and in other countries, including old democracies like
France, apparently are not very interesting to them, even as contexts
leading to prudence in their wording and level of allegations.

Such an excessive statement could be attributed, by an uninformed
observer, to the misleading pain of people who have lost a friend
because of a terrorist attack. Unfortunately, in looking more closely,
quite a different picture emerges.

Preliminary remarks

Hrant Dink was assassinated in İstanbul on January 19, 2007. Despite
having been merely the editor-in-chief of a small weekly paper,
Agos, representing only a part of Turkey’s Armenian community (the
daily Jamanak, for instance, has a different stance), Hrant Dink’s
assassination provoked huge reactions and demonstrations in Turkey.

The rejection of the murder was unanimous among Turkey’s main political
parties and other organizations.

Now, let’s look at what happened in Los Angeles on January 28, 1982.

Kemal Arıkan, Consul General of Turkey, was assassinated by Hampig
Sassounian and another, unidentified man. The two perpetrators were
terrorists of the Justice Commandos Against Armenian Genocide (JCAG),
i.e. the terrorist arm of the Armenian Revolutionary Federation
(ARF-Dashnak), the main political party of the Armenian Diaspora
which controls numerous cultural and charitable associations all
over the world, especially in North America, France, Australia,
and the Middle East.

Instead of condemning the assassination, the Armenian community
of California expressed unanimous and unconditional support for
HampigSassounian. It does not mean, of course, that all the Armenians
of California agreed with the murder; but any Armenian who would have
publicly reproved this act would had been purely and simply expelled
from Armenian American cultural and religious life. As the Assembly of
Turkish American Associations (ATAA) documented for the parole hearing
of Mr. Sassounian in 2010, and as I summarized in my previous column
for the JTW, the ARF provides constant and full help to its terrorist,
presenting him as a “martyr,” “hero,” and “example.”

The comparison between the Dink and Arıkan cases can be continued.

Kemal Arıkan’s assassination never provoked the same reactions as the
murder of Hrant Dink in the Western opinion. Despite Kemal Arıkan
having been a diplomat representing an important country, a member
of NATO, there is simply no street, plaque, or any memorial in any
Western country, including the U.S., commemorating his death. There
are several streets named after Hrant-Dink in the West, for instance in
Lyon, France. In this city, the Turkish Consulate was attacked by the
Armenian Secret Army for Liberation of Armenia (ASALA), which killed
two people, on August 5, 1980. No policeman protected the Consulate at
that time. Nothing was inaugurated in Lyon to commemorate the attack.

Prof. Michael M. Gunter, specialist, among other subjects, of Armenian
terrorism, explains even, speaking about himself “this author often
finds sheer of disbelief on the part of the general non-Armenian
public that the phenomenon [Armenian terrorism] even existed”
(Armenian History and the Question of Genocide, New York-London:
Palgrave MacMillan, 2011, p. 72).Despite the JCAG having been directly
subordinate to the ARF’s World Bureau, despite all the legal branches
of the ARF having given unconditional support to the JCAG, the ARF was
never banned by any democratic country. Even the other perpetrator of
Kemal Arıkan’s assassination was not found. The lack of protection
provided by American police to Kemal Arıkan, or later to the honorary
Consul General in Boston Orhan Gunduz who received death threats before
his death, did not incite the police forces to any investigation for
incompetence, still less for complicity. Similarly, the inability of
the police of France, Austria, Belgium, Italy, or Greece to protect
Turkish diplomats and other citizens against Armenian terrorists
was never the target of any internal investigations. There are such
investigations for the Dink case.

The Hrant Dink family, the Hrant Dink Foundation, and other “friends”
were never interested by these cases of Armenian terrorism. Armenia’s
aggression toward Azerbaijan and the Armenian terrorism against this
country are not among the concerns of Hrant Dink’s “heirs.” They are
not even interested by the hundreds of Armenians killed or threatened
to death by Armenian terrorists, since the end of 19th Century.

The active cooperation of Hrant Dink’s “heirs” with Armenian
nationalists

This selective indignation is unfortunately the less serious problem
of internal incoherence raised by the statements and activities of
Hrant Dink’s “heirs.”

On January 17, 2008, for the first anniversary of Hrant Dink’s
assassination, Ochin Tchilinguir, an Agos journalist and “one of the
lawyers of Dink family,” attended an event organized by the Unitary
Committee of Alfortville’s Armenian Associations (CUAA).[1] Alfortville
is a kind of French Glendale or Watertown, for the numeric importance
of its Armenian community. The CUAA is dominated by the ARF, and is
even located in the House of Armenian Culture (MCA), a branch of the
Dashnak Party. Another important component of the CUAA is the Hunchak,
another nationalist party which practiced terrorism–including against
Armenians–during the Ottoman period and supported ASALA during the
1980s. The event was also attended by Ara Krikorian, ex-leader of
the ARF in France and editor in 1981 of a book glorifying the Dashnak
terrorist S. Tehlirian.

It is difficult, for somebody who received a French education,
to refrain from thinking of Francois de La Rochefoucauld’s saying:
“Hypocrisy is a tribute that vice pays to virtue.”

Another event took place in Arnouville, also a Parisian suburb with
an important Armenian community. The conference was hosted by the
Hrant-Dink school, whose founder denied any connections with the
ultra-nationalist organizations. However, one of the participants
was Alexandre Couyoumjian, member of the bureau of the strongly
nationalist–and above all, anti-Turkish– Coordination Council of
France’s Armenian Associations (CCAF). A lawyer by profession, Mr.

Couyoumjian was one of the supporters of the defunct bill presented
to the French Parliament, which was designed to forbid the “denial”
of the “existence of the Armenian genocide.”[2] Ochin Tchilinguir
also participated. Mr. Tchilinguir saw no contradiction between the
proclaimed goal of Hrant Dink’s “heirs” to fight for the freedom
of expression and cooperating with an activist who fights this very
same freedom. At the time, when the censorship bill was discussed,
Hrant Dink stated that he was ready to go to France and say: “There
was no Armenian genocide.

These examples are by no means isolated or limited to France. Talin
Sucyan, who wrote in Agos from 2007 to 2010 is now a contributor of
the Dashnak Armenian Weekly. During the 1970s and the 1980s, this
newspaper published both the communiqués of the JCAG and inflammatory
articles of its staff, supporting Armenian terrorism. In the 1930s, The
Armenian Weekly (at that time named Hairenik Weekly) unconditionally
supported Nazism and was proud to mention the assassination of numerous
Armenians by the ARF, because they did not want to give money to this
party. The Armenian Weekly also published numerous defamatory attacks
against Archbishop Leon Tourian, who was eventually assassinated by
the ARF in New York on December 24, 1933.

Ms. Sucyan published an article in The Armenian Weekly viciously
attacking Turkey without any evidence. She mentioned a conference of
the Armenian General Benevolence Union (AGBU), which failed to take
place in Jordan.[3] Ms. Sucyan wanted to present a speech on “The
Legacy of Hrant Dink.” The AGBU is a branch of the Ramkavar Party. The
Ramkavar allowed its members to support Armenian terrorists in the
1980s, and as late as 2000, Moorad Mooradian, an important figure
of the Ramkavar, justified the assassination of Turkish diplomats by
Armenian terrorists, and failed to write a single word of criticism
about the other kind of attacks, like the bombing of Orly airport (The
Armenian Mirror-Spectator, March 25, 2000). The Ramkavar-dominated
Armenian Assembly of America (AAA) supported countless anti-Turkish
initiatives since its creation in 1972. The French branches of AGBU
and Ramkavar supported the censorship bill.

Even more strikingly, the widow of Hrant Dink received an award from
Robert Kocharian, at that time President of Armenia.[4] Mr. Kocharian
played a central role in the aggression toward Azerbaijan as well as in
the ethnic cleansing of Azeris. He supported most of the claims of the
Diaspora’s extreme nationalists and attacked even (verbally) the Jews.

These acts of cooperation make even more sense considering that the
Hrant Dink Foundation established in 2010 a “Support Fund for History
Studies” focusing on the “1915 events.” The jury includes the German
sociologist of Kurdish heritage Taner Akcam, whose methods are proven
to be less than scientific (mistranslations, misquotations, use of
fakes, allegations without proof)[5] and who even dared calling the
well documented slaughters of Muslim civilians by Armenian volunteers
of the Russian army “a legend” on PBS, in April 2006. The jury also
includes Raymond Kévorkian and Hans-Lukas Kieser, two authors with a
strongly anti-Turkish bias. There is not any specialist of Ottoman and
Turkish history, not even Hilmar Kaiser, a supporter of the “genocide”
allegation who accepts the debate and recognizes the high scholarship
of Yusuf Halacoglu; Donald Bloxham, who at least admits that there
were actually Armenian insurrectional activities at the beginning
of WWI and that “During the Russian advance into eastern Anatolia at
the beginning of 1916, vengeful Armenian forces […] murdered many
Muslims, as testified to in the British sources;” or Ara Sarafian.

The Silence vis-a-vis Other Attempts of Misuse

In addition to the active and direct participation of the Hrant
Dink Foundation, the Dink family or their friends to the propaganda
allowed, at least by their silence, a recurrent misuse of Hrant
Dink’s assassination by the most radical, anti-Turkish, Armenian
nationalists. In one of its inflammatory articles against Turkey–and
actually, against most of the Turkish people themselves–The Armenian
Weekly (January 27, 2010) concluded “in the memory of Hrant Dink.”[6]
The text is full of praise for the PKK, an old comrade in arms of
the ARF, and the owner of The Armenian Weekly. In reading such absurd
allegations like “In a place like Turkey where the call to speak is an
invitation to prosecution, to harassment, in a place where historical
truths do not exist, where contemporary human rights are trampled,
minority rights are unfathomable, and women’s rights unimaginable,”
it is hard to forget what the very same newspaper wrote during the
years of Armenian terrorism:

“Out of the East came a foe unequalled in his barbarity–the slit-eyed,
bow-legged Turkic nomads. […] The Seljuks and Ottomans with their
ferocious customs were determined to annihilate the whole Armenian
race.”(The Armenian Weekly, June 1st, 1983, p. 42).

This tone is still common among the readers’ comments on the Web site
of The Armenian Weekly and its counterpart of California Asbarez. In
the newspapers, the same racist ideas continue, this time using the
screen of “human rights” even more than before. In such a context,
the silence of Hrant Dink’s “heirs” is an act of complicity. The title
of an article from 2010, “Commonalty in Struggle” makes special sense
considering the kind of “struggle” which The Armenian Weekly advocated
for years–and continues to justify, not to say glorify, today.

Similarly, Peter Balakian, considered “the number 1 enemy of the
Turks” in the U.S. delivered a speech during a panel discussion on
the legacy of Hrant Dink on February 1, 2009. The text of the speech
was published–not surprisingly–in The Armenian Weekly.[7]

Ara Sarafian pointed out in The Armenian Reporter of December 18, 2008:

“Our understanding of the Armenian Genocide has been influenced
by partisan scholarship because a number of academic institutions
and political parties in Armenian communities, such as in the United
States or Great Britain, have nurtured a prosecutorial approach to the
subject. Consequently, some important elements of the events of 1915
have been distorted. The main thrust of the prosecutorial approach
has been the assertion that the genocide of Armenians was executed
with the thoroughness of the Nazi Holocaust, and that all Turks and
Kurds were involved in the genocidal process. This approach is best
exemplified by Vahakn Dadrian’s The History of the Armenian Genocide.”

To speak even more clearly, the “prosecutorial approach” criticized
rightfully by Mr. Sarafian is a racist approach. Peter Balakian’s
bestseller, The Burning Tigris, is barely more than a degraded version
of Vahakn N. Dadrian’s publications. Most of the main arguments of
The Burning Tigris are copied without particular originality from Mr.

Dadrian’s book and articles. It can be noticed in the endnotes.

In The Burning Tigris, Mr. Balakian praises the Armenian terrorism
of the 1920s–using even the fake documents of Aram Andonian–and
attenuates the circumstances of the terrorist attacks of the 1970s and
the 1980s. Mr. Balakian largely deserved the numerous congratulations
and honors which he received from the ARF.[8] But his misuse of Hrant
Dink’s cadaver for his anti-Turkish crusade should have been denounced
by the Dink family and the Hrant Dink Foundation. It was not.

However, the manifesto of Anders Breivik demonstrated how much this
far right terrorist was obsessed by Turkey. The unsubstantiated
claims of “Armenian genocide” or “Greek genocide” and even more the
racist conceptions diffused by the most radical versions of these
allegations played a central role in Mr. Breivik’s Weltanschauung
(world view)–and eventually in his decision to commit terrorist
acts. The main reactions in the West demonstrated one more time that
in the matter of terrorism, the kind of reactions depend largely on
the religion of the perpetrator.[9]

Conclusion: practicing double standards, supporting prejudices

This active and passive cooperation with groups and individual
notorious for their praising–or, in the case of the ARF,
their practicing–of terrorism is by no means coherent with the
self-description of Hrant Dink’s “heirs” as people fighting for
justice, against hatred and restriction of freedom. Elementary logic
should lead them to stop such cooperation. Until then, the single
cohesive factor in such an attitude is a permanent defamation against
Turkey–not to say against the Turkish people themselves. In the
world as described by the Hrant Dink Foundation, the perpetrators of
crimes are ethnic Turks and the victims are ethnic Armenians–never
the reverse.

The concrete effect of the Hrant Dink Foundation was to give
respectability to anti-Turkish speech and a window on Turkey to some
of the most extremist nationalists of the Armenian Diaspora. This
is in complete contradiction to Dink’s thoughts, and even more so
to the great tradition of Turkish Armenians, illustrated by Bedros
Kapamaciyan, Berc Kerestecıyan Turker, and many others.

——————————————————————————–
[1] [2]
[3]

[4]
[5] Erman Å~^ahin, “Review Essay: A Scrutiny of Akcam’s
Version of History and the Armenian Genocide,” Journal of
Muslim Minority Affairs, XXVIII-2, Summer 2008, pp. 303-319,

id. “Armenian Question: Scholarly Ethics and Methodology,” Review
of Armenian Studies, n° 19-20, 2009, pp. 141-152;id. “Review Essay:
the Armenian Question,” Middle East Policy, XVII-1, Spring 2010, pp.

144-157, [6]
[7]

[8] For example :
[9] Suleyman Ozeren, “Terrorist or Crazy: Irresistible
Denial of Naked Truth,” The Journal of Turkish Weekly,
July 28, 2011; Lenka Kantnerova, “Reactions to Norwegian
Massacre: A Double Standard?”, id., August 17, 2011,

http://www.collectifvan.org/article.php?r=&id=14957
http://www.imprescriptible.fr/dossiers/couyoumdjian/negationnisme
http://www.armenianweekly.com/2010/06/10/jordan-cancels-armenian-youth-conference/
http://www.azad-hye.net/news/viewnews.asp?newsId=356gsl14
http://www.tc-america.org/files/news/pdf/Erman-Sahin-Review-Article.pdf
http://www.mepc.org/create-content/book-review
http://www.armenianweekly.com/2010/01/27/commonality-in-struggle/
http://www.armenianweekly.com/2009/08/08/balakian-remembering-hrant-dink/
http://www.ancsf.org/pressreleases/2003/11062003.htm
http://www.turkishweekly.net/op-ed/2860/reactions-to-norwegian-massacre-a-double-standard.html

BAKU: Erdogan: Occupation Of Azerbaijani Territories Must Be Stopped

ERDOGAN: OCCUPATION OF AZERBAIJANI TERRITORIES MUST BE STOPPED

Trend
Sept 22 2011
Azerbaijan

Illegal occupation of Azerbaijani territories lasting for years must
be stopped, Turkish Prime Minister Recep Tayyip Erdogan said Thursday,
speaking at the UN General Assembly, Haber7 news portal reported.

“It is unacceptable that the issue of Nagorno-Karabakh remains
unresolved,” he said.

The conflict between the two South Caucasus countries began in 1988
when Armenia made territorial claims against Azerbaijan. Armenian
armed forces have occupied 20 percent of Azerbaijan since 1992,
including the Nagorno-Karabakh region and 7 surrounding districts.

Azerbaijan and Armenia signed a ceasefire agreement in 1994. The
co-chairs of the OSCE Minsk Group – Russia, France, and the U.S. –
are currently holding the peace negotiations.

Armenia has not yet implemented the U.N. Security Council’s four
resolutions on the liberation of the Nagorno-Karabakh and the
surrounding regions.

BAKU: Georgia Temporarily Suspends Russian Gas Transit To Armenia

GEORGIA TEMPORARILY SUSPENDS RUSSIAN GAS TRANSIT TO ARMENIA

Trend
Sept 22 2011
Azerbaijan

Georgia has temporarily suspended the transit of Russian gas to
Armenia. The Georgian Oil and Gas Corporation said that gas supplies
to Armenia were suspended today at 10:00 Tbilisi time for 4-5 days.

The reason is the construction of a new branch of the gas pipeline. It
is being laid to construct a bypass road around Tbilisi.

The Georgian company plans to carry out operations to connect a new
section of the main gas pipeline Saguramo-Red Bridge. Georgia’s gas
transportation company conducts repair operations. It also transports
gas to Armenia via Georgia.

The Armenian side was informed about the repair work. Armenia has a
gas storage facility.

External Forces Attempts To Accelerate Karabakh Process Artificially

EXTERNAL FORCES ATTEMPTS TO ACCELERATE KARABAKH PROCESS ARTIFICIALLY WILL FAIL – EXPERT

news.am
Sept 22 2011
Armenia

YEREVAN. – To expect sooner changes in Karabakh conflict resolution
is baseless, especially when Russia is not interested in its sooner
resolution, political scientist Stepan Grigoryan said at a press
conference on Thursday.

“Russia apparently is not interested in the soon resolution of
the Karabakh conflict. It always revives the conflict to influence
later on the sides. Russia does not want the region to have a war,
but it does not want to solve the conflict quicker either. This is a
good way to hold both sides under its influence,” the expert stated
and added that external forces attempts to accelerate the Karabakh
process artificially will fail.

He added that he would have been against if Armenians tried to conquer
Kirovabad. As he still thinks that Armenia has peaceful people. But
it does not mean that he told the ultimate truth, Grigoryan responded
to Armenian News-NEWS.am correspondent.

The last meeting of the presidents of Armenia and Azerbaijan on
Karabakh conflict resolution took place on June 25 in Kazan.

BAKU: Baku Probing Reports On Russian Journalist’s Illegal Visit To

BAKU PROBING REPORTS ON RUSSIAN JOURNALIST’S ILLEGAL VISIT TO KARABAKH

news.az
Sept 22 2011
Azerbaijan

The Azerbaijani Foreign Ministry is studying reports about Russian
journalist Mikhail Martunin’s visit to the occupied lands of
Azerbaijan.

It was announced by spokesperson for the Foreign Ministry of Azerbaijan
Elman Abdullayev.

“The Azerbaijani Foreign Ministry has instructed the embassy in Moscow
to study this report,” Abdullayev added.

Recently, Russian news agency Rosbalt published an article titled
“War, frozen in amber” by journalist Mikhail Martunin.

The article describes the occupied lands as an independent republic and
Shusha city is indicated as Shushi along with other untrue information.

Amateur Radio: DXpedition To Nagorno Karabakh

DXPEDITION TO NAGORNO KARABAKH

Southgate Amateur Radio Club

Sept 22 2011

Members of the Federation of Radio Sports of Azerbaijan and the Safari
DX Activators Club are organizing a DXpedition to the Nagorno Karabakh
area between September 29th and October 2nd.

The DXpedition will use two different callsigns, 4K3K and 4J0K, from
two different two shacks.

Please be aware that the mentioned callsigns are only legal to operate
in the assigned Nagorno Karabakh area. No other callsigns are issued
for the named territory by the Ministry of Communication of
Azerbaijan. Any other callsigns are considered illegal.

QSL both callsigns via RW6HS.

http://www.southgatearc.org/news/september2011/azerbaijan.htm

Fresh Look At Role Of New Julfa

FRESH LOOK AT ROLE OF NEW JULFA
By Alin K. Gregorian

Mirror-Spectator
September 22, 2011 by Editor

Prof. Sebouh Aslanian, left, with Prof. James Russell of Harvard

CAMBRIDGE, Mass. – Dr. Sebouh D. Aslanian, on Wednesday, September
14, brought the Armenians of New Julfa in Iran to life during a
talk at Harvard University that was crammed with facts, but witty
and fast-paced. He turned what could be a history lesson into a
bird’s-eye-view of the small- tet-plucky community which has left
its mark around the world.

The lecture, his first since he took over for the recently-retired
Prof. Richard Hovannisian at UCLA, was named after his book, From
the Indian Ocean to the Mediterranean: The Global Trade Networks of
Armenian Merchants from New Julfa.

Immediately after starting the lecture, Aslanian pleasantly surprised
those assembled by joking that he was just saying enough to whet the
audience’s appetites so that they would purchase his book and then in
turn, through brisk sales, help quicken the arrival of the paperback
edition. From that point on, he had the audience’s complete attention.

Aslanian’s focus is the Armenians of New Julfa, Iran, a community
of traders whose span reached from Venice to India to Mexico. That
community was created artificially, as the original Julfans were
forcibly brought over to Persia (Iran) from Julfa in Nakhijevan,
by Persian ruler Shah Abbas I, in order to bring to Persia the skills
(and profits) of these silk and gem traders. The approximate years that
the community was practicing its global trade was from 1622 to 1750.

Aslanian spoke admiringly of how these newcomers to Iran thrived not
long after their arrival. In fact, this ability to adapt became one
reason why they were so successful in living anywhere in the world.

“Within a short period, they experienced tremendous growth,” Aslanian
said. “They created trade settlements from London to Amsterdam and
as far east as Manila and Canton in China.”

According to Aslanian, the New Julfans valued profits and trade so
much that they were willing to make whatever changes needed to fit
their host societies better. Among those changes was converting to
Catholicism in Catholic host countries such as Italy and Mexico. This
very conversion – with their detailed answers in questionnaires in
the Inquisition offices – has left behind a trove of information
about the community.

Aslanian spoke at length about the contracts which enabled the rich
merchants of Julfa, which he called the nodal center, to send out
junior partners without much capital to form nodes or settlements
around the world. The senior partner with capital, he explained,
got into a commenda trust with a capital-poor merchant willing to go
away for decades at a time, making money for a particular merchant.

By the time the cash-poor trader went into a commenda trust with a
rich, sedentary merchant, or khoja, he would be between 13 and 16,
and by that time would have had the benefit of “essentially an MBA
program.” The master khoja, der or agha would send the young man or
enker, across the Indian Ocean to make money. For their two to three
decades of work, the younger partner would be entitled to receive
anywhere from 25 to 33 percent of the profits. Throughout the long
years of traveling, meticulous records were kept, which were presented
to the sedentary partner for an in-depth analysis at the conclusion
of the trip.

Of course, many wondered how this long-distance trust worked. As
Aslanian explained, the khojas would often “house” the younger
partner’s family, so that if the partner absconded with the money, his
family would pay the price. Also, if the younger partner suggested that
some of the money had been lost or stolen, he reveal the whereabouts
of the money or agree to pay it back. A steady network of gossip sent
word around the Julfan centers if indeed a merchant had been robbed,
thus his story, upon his return, could be verified if indeed bandits
had struck.

“This relationship yielded very high dividends in terms of trust.

There were only a handful of cases of cheating,” Aslanian said. He
stressed it wasn’t simply that they were all Armenians and could trust
each other, but that they had devised methods in their dealings with
each other which made honesty a much more profitable policy.

This very intermingling, he explained, while building a lot of trust,
limited the profits of the New Julfans. They had their methods for
dealing within their own network, but they could not establish the
same iron-clad deals with those outside. Communities that went outside
their own group, such as the Sephardic Jews and the Multans in Punjab,
were able to establish more networks, he said.

Julfans Around The World

According to Aslanian, the people of New Julfa should not just be of
interest to Armenians, but to anyone interested in history in general.

New Julfans, he said, were the only mercantile community that operated
in all major empires in the 17th through 18th centuries, including
the Ottoman, Safavid (Persian) and Mughal (Northern Indian) empires,
collectively known as the Gunpowder Empires, as well as the maritime
empires of Portugal, Holland, England and France.

Elements of the community were mobile, but they had “exceptional
gifts to offer their host societies.” They facilitated the transfer –
or cross-pollination of technologies from West to the East.

For example, Aslanian said, Julfans introduced Calico Printing to
Marseille from India. In turn, they brought the art of printing in
1637 to Julfa.

Part of the reason for their importance, Aslanian said, was that they
were meticulous in documenting their transactions, so that much can
become known about the host country in which they were conducting
business.

Also, the Julfans did a lot of business in countries which had access
to the Indian Ocean, thus anyone interested in that part of the world
can have first-hand documents about life there, rather than those
from those countries’ colonial rulers.

In total, Aslanian said, the Julfans have left behind close to 25,000
documents.

Trading Terms

In terms of conducting business, Aslanian said, the Julfans were
sophisticated, using double-entry bookkeeping and power of attorney.

Their growth, Aslanian said, was through “fishbone dispersion,” in
other words, short jaunts from a center, and next establishing new
centers, all the while interlocking with each other.

India was a major center for the New Julfa traders, as of course,
silk, other fabrics and various gems were to be found there. In India,
they were scattered all over, but were more concentrated in Madras
and Calcutta. From there, they went to Tibet and China. “Even today
to go from Tibet to China it is very hard, but they did it with yaks,”
he said, in awe of their diligence. Some continued on to Manila, and,
“some more adventurous people traveled to Acapulco and Mexico City”
from there.

At the height of their strength, the New Julfans had settlements
in Cadiz, Spain, Marseille and Paris, France, Venice and Livorno,
Italy, as well as Aleppo, Izmir and Split. While the settlements
left an indelible impression and had, according to Aslanian, “a
disproportionate influence,” many of those settlements never got
above 100 persons.

The Julfan network collapsed in 1747 when another Persian king,
Nader Shah, extorted money from the merchant class, focusing on
Isfahan and New Julfa. The majority of the merchants left the area,
with many headed either to Venice or to India.

Another reason Julfa Armenians could not survive ultimately was the
competition they had from the British and Dutch, in the form of the
East India Company of the UK and the Dutch East India Company. Both the
Dutch and the British, he said, unlike the Julfa traders, routinely
used violence against the natives wherever they settled. And both,
again, unlike the Julfans, isolated themselves and created an unequal
relationship with the natives.

The role of Julfa Armenians, Aslanian said, is huge, with the three
most important centers of higher learning for Armenians around the
world – the Lazareff Institute in Moscow, the Armenian College of
Calcutta and the Moorat Raphael College of Venice -all founded and
funded by Jugha Armenians.

In fact, the richest family in Venice – and at one point of all of
Europe – was the Shahmirian family, Julfans that had moved to Venice
from Madras. Julfans were also behind the first Armenian newspaper
and the first proto-constitution, both in Madras.

Soorp Amenaperkich (All Savior) Church in New Julfa, influenced
by Islamic architecture Aslanian was particularly grateful to
the clergy and staff at the Soorp Amenaperkitch Church in Julfa,
where he conducted a lot of research. He had gone to many centers
around the world to photograph Julfan documents. He spoke about the
very specific Julfa dialect. The language, he said, is not just a
variation of Armenian, but one that absorbed almost 60 percent of
foreign words into it, from Persian to Turkish, Arabic, Hindustani,
Tibetan and many European languages.

The talk was sponsored by the National Association for Armenian
Studies and Research (NAASR), the Mashtots Chair in Armenian Studies
at Harvard, the Department of Near Eastern Languages Mashtots Chair in
Armenian Studies at Harvard University, the Department of Near Eastern
Languages and Civilizations at Harvard, the Davis Center for Russian
and Eurasian Studies at Harvard, the Harvard Armenian Society and the
Zoryan Institute for Contemporary Armenian Research and Documentation.

6,5% Growth In Armenian Jewelry Industry

6,5% GROWTH IN ARMENIAN JEWELRY INDUSTRY

PanARMENIAN.Net
September 22, 2011 – 19:10 AMT

PanARMENIAN.Net – The results of the first 6 months of 2011 compared
to the same period of 2010 show 6,5% growth in the field of jewelry
industry with total AMD 4,7 billion product realization.

Hayk Mirzoyan, Head of Industry Issues Department of Armenian Ministry
of Economy told journalists in Yerevan that export growth of total
AMD4,4 billion is also registered.

Within the frames of Armenian Jewelers Association exhibition,
dedicated to the 20th anniversary of Armenia~Rs independence, Yerevan
hosted “The role of AJA in integrating Armenia’s jewelry industry
into the international society of jewelers” conference. The conference
addressed issues of collaboration between Armenia~Rs state structures
and leading Armenian jewelry companies.

~SWe hope that the exhibition and the conference will enable Armenian
jewelers to better familiarize themselves with Armenia~Rs investment
and business spheres, with it undergoing considerable changes in
terms of opening new production lines,~T he emphasized.

Mirzoyan said, quoting National Statistical Service data, that there
are 31 acting jewelry companies.

Famous Armenian Jewelers from USA, Canada, Switzerland, Russia,
France, Italy, Thailand, Lebanon and other countries take part in
the three-day exhibition. Well known jewelry brands, belonging to our
Diaspora compatriots, such as Estate, Haytayan, Bergio, Tacori, Waskol,
Yesayan Jewellery expressed willingness to participate in Yerevan Show.

Nakhitchevan : Il N’y A Jamais Eu D’Armeniens Ici !

NAKHITCHEVAN : IL N’Y A JAMAIS EU D’ARMENIENS ICI !

Collectif VAN

22-09-2011

Le chercheur ecossais Steven Sim a raconte ses experiences troublantes
au Nakhitchevan, un territoire armenien historique, desormais
occupe par l’Azerbaïdjan. ” Vous voyez, les Armeniens mentent tout
le temps – ils mentent a tout le monde. ” Les officiels azeris ont
aussi declare que : ” Il n’y a jamais eu aucune eglise, nulle part,
au Nakhitchevan. Aucun Armenien n’a jamais vecu la – alors pourquoi y
aurait-il des eglises ? ” Steven Sim qui s’est rendu au Nakhitchevan
en 2005 est l’un des derniers a avoir vu le cimetière de Djoulfa
avant sa destruction. Le Collectif VAN vous livre la traduction de
l’editorial du journaliste armeno-americain Harut Sassounian, paru
dans The California Courier le 22 septembre 2011.

Legende photo: Cimetière de Djougha avant et après la destruction
par les Azeris

Une visite au Nakhitchevan montre pourquoi les Armeniens ne pourront
plus jamais vivre sous la loi azerie

De : Harut Sassounian Editeur de : The California Courier Editorial
de Sassounian du 22 septembre 2011

L’historien ecossais Steven Sim a raconte ses experiences troublantes
au Nakhitchevan, un territoire armenien historique desormais occupe
par l’Azerbaïdjan. Etant donne que l’on a très peu parle dans les
medias internationaux du rapport revelateur de Sim paru en 2006,
j’aimerais presenter quelques-uns des points forts de son rapport.

Sim a indique qu’il etait entre par voie de terre au Nakhitchevan a
partir de la Turquie et qu’il s’etait rendu au village d’Abrakunis dans
la vallee de Yernjak. Il a demande où se trouvait la vieille eglise
a un garcon de 12 ans et ce dernier lui a montre un terrain vide.

Sim s’est ensuite rendu a Bananiyar, que les Armeniens connaissent sous
le nom d’Aparank, où, affirmait-il, ” Jusque dans les 1970 au moins,
on pouvait voir les ruines d’une grande eglise medievale bâtie sur
un tertre au milieu du village. Aujourd’hui, une mosquee se dresse
sur l’emplacement de l’ancienne eglise. ” À Norashen, il existait
deux eglises et un cimetière armeniens au nord-ouest du village. Il
n’a trouve aucune trace ni des deux eglises ni du cimetière.

Le troisième jour de son sejour au Nakhitchevan, alors qu’il se rendait
en train a Djoulfa, Sim a pu apercevoir les restes du cimetière de
Djougha. Il rapporte avoir vu ” Un coteau jonche de blocs de pierre
disperses sur trois versants. Toutes les pierres tombales sans
exception avaient ete renversees. ”

À Ordubad, Sim a ete emmene au commissariat où son sac a ete fouille
et il a ete interroge quant au but de sa visite. Puis, on l’a mis dans
le prochain bus pour Nakhitchevan (ville). De la, il est alle a Shurut
qui etait ” Une petite ville armenienne a la fin de l’epoque medievale,
avec des eglises, des ecoles, des monastères, des scriptoria et une
population de plusieurs dizaines de milliers d’habitants. ”

Dans le village voisin de Krna, il n’a trouve aucune trace de l’eglise
armenienne locale. Ce fut le meme cas pour le village de Gah. Il a
demande a un passant ce qu’il en etait de l’eglise de Shurut et on
lui a repondu qu’elle avait ete detruite.

À Shurut, Sim s’est retrouve face a un groupe de villageois. Quand
il leur a dit qu’il etait venu voir une vieille eglise, ils lui
ont repondu qu’il n’y avait jamais eu d’eglise dans le village. En
quittant Shurut, le chauffeur de taxi a dit a Sim que les villageois
avait appele la police de Djoulfa et que des agents du maintien de
l’ordre l’attendraient certainement sur le trajet.

Et effectivement, une voiture attendait Sim. ” Un policier est monte
a l’arrière du taxi et m’a demande si j’avais une carte topographique
et un livre d’ethnographie. ” Lorsque Sim a repondu qu’il n’en avait
pas, le policier a fouille rapidement son sac. À Djoulfa, Sim a dû
s’arreter au quartier general de la police où son sac a de nouveau
ete fouille. Après avoir attendu un bon moment dans le couloir, Sim a
ete emmene a l’hôtel Araz de la ville. Il a ete escorte dans un jardin
situe a l’arrière du bâtiment. Sim a finalement ete autorise a partir
au bout de trois heures. Tout le contenu du sac de Sim ” a ete sorti
et soigneusement examine, et le sac lui-meme a ete inspecte au cas
où il comporterait des compartiments secrets. Ceci a dure environ 15
minutes, sans qu’un seul mot ne soit prononce. ”

On a pose des questions a Sim sur son travail. Combien gagnait-il,
qui l’avait paye pour venir au Nakhitchevan, et pourquoi voudrait-il
depenser son propre argent pour venir ici ? Les policiers ont
soigneusement examine les carnets de Sim et ils ont contrôle toutes
les photos contenues dans son appareil numerique. Une photo prise dans
Nakhitchevan City les a particulièrement interesses. ” C’etait celle
d’un bloc de pierre, que j’avais vu dans les jardins faisant face
au mausolee de Momina Hatun, entoure d’une grande serie de pierres
tombales en forme de belier. Sur l’une d’elles, une croix sculptee
dans la pierre s’elevait d’une base rectangulaire. ”

Les officiels azeris lui ont affirme que ce n’etait pas une croix. Sim
leur a dit qu’un livre armenien mentionnait l’eglise. Ils lui ont
repondu avec colère : ” C’est faux. C’est un mensonge. Vous voyez,
les Armeniens mentent tout le temps – ils mentent a tout le monde. ”
Ils ont aussi declare que : ” Il n’y a jamais eu aucune eglise,
nulle part, au Nakhitchevan. Aucun Armenien n’a jamais vecu la –
alors pourquoi y aurait-il des eglises ? ” Les Azeris ont dit a Sim :
” Nous pensons que vous n’etes pas venu anime de bonnes intentions
envers la Republique d’Azerbaïdjan. ”

Sim a declare que ses experiences desagreables au Nakhitchevan avaient
” mis en lumière l’attitude de l’Azerbaïdjan en ce qui concerne les
Armeniens et tout ce qui est armenien. ” Le rapport montre pourquoi
il est impossible pour les Armeniens de l’Artsakh (Karabagh) de vivre
de nouveau sous le joug oppressif de la loi azerie. Si un visiteur
ecossais est aussi maltraite, on imagine bien que les Azeris ont
traite leurs citoyens armeniens de l’Artsakh, jusqu’a sa liberation,
d’une manière bien pire.

©Traduction de l’anglais C.Gardon pour le Collectif VAN – 22 septembre
2011 – 07:00 –

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Religious Ministers To Serve In Military Bases

RELIGIOUS MINISTERS TO SERVE IN MILITARY BASES

PanARMENIAN.Net
September 22, 2011 – 20:56 AMT

PanARMENIAN.Net – Military priests joined the ranks of the Russian
military bases in Armenia, Abkhazia, South Ossetia and the Black
Sea Fleet.

They will be appointed to service as assistants to commanders, to
work with believer servicemen, Interfax quotes Lieutenant Colonel
Igor Gorbul, head of the press service of the Southern Military Region
(SMR) as saying.

“Military priests in military units will settle spiritual, moral
issues and keep order and discipline,” Gorbul said.

It is noteworthy, that on September 21 in the military parade in
Yerevan on the occasion of the Armenia’s independence 20th priests
ministering at the Armenian army marched in a separate column.