Artsakh President: "Hadrout Has Great Potential For Development"

ARTSAKH PRESIDENT: “HADROUT HAS GREAT POTENTIAL FOR DEVELOPMENT”

04:10 pm | Today | Official

On June 19, President of the Artsakh Republic Bako Sahakyan visited
the Hadrout region to meet local residents.

In the village of Banadzor, Bako Sahakyan met with the representatives
of the community and discussed issues the village faced.

In the village of Arakel, the Artsakh President partook at the ceremony
of opening a new kindergarten building.

President Sahakyan expressed gratitude to philanthropists Ararat and
Narine Hovsepyans for realizing different programs in their native
village including the construction of the kindergarten underlining
psychological and socio-economic significance of such undertakings.

The Head of the State called important restoration of the war-affected
settlements especially noting the necessity of developing school and
pre-school network.

In the village of Arevshat, Bako Sahakyan met heads of communities
located in the central and southern parts of the Hadrout region. The
heads of communities presented socio-economic situation in the
villages, issues they face and development programs.

President Sahakyan underlined that the region had great potential
for development and the state stipulated to realize a number of
large-scale programs in the region, especially in its southern
sections and particularly in the spheres of agriculture and processing
industry. According to the President it would have a positive impact
on the development of both the Hadrout region and the economy of the
whole country.

Bako Sahakyan considered important the role of local authorities
in successful realization of these programs and within this context
called for their organized and active participation.

President Bako Sahakyan also visited Tovmasar sub-district in the
southern section of the Kashatagh region and inspected a number of
programs being realized there.

Premier Ara Haroutyunyan and other officials accompanied the President
during the visits, reports the Central Information Department of the
office of the Artsakh Republic President.

http://www.a1plus.am/en/official/2011/06/20/hadrut

Exhibition Of A Painting Based On A Photo By Armenian In Knesset Cau

EXHIBITION OF A PAINTING BASED ON A PHOTO BY ARMENIAN IN KNESSET CAUSED A STORM

Story from Lragir.am News:

Published: 11:55:20 – 20/06/2011

The painting “The Citrus Grower,” whose recent acquisition for display
in the Knesset caused a storm, is based on a portrait of a Palestinian
family from Jaffa in the 1930s. The original photograph was taken by
Elia Kahvedjian, a survivor of the Armenian genocide. He was born in
Turkey in 1910, and experienced the death march with his family. He
was saved by a Kurd whom they encountered along the way. His mother,
who understood where they were headed â~H’ and who had already lost
three other children since the start of the march â~H’ gave Elia,
then a young child, to the Kurdish man to save him.

After an arduous journey, and the loss of most of his family,
Kahvedjian finally arrived in Nazareth with the help of the American
Aid Association for the Near East. He got his love of photography
from Borosian, a teacher at his boarding school in Nazareth. When he
turned 16, this love took Kahvedjian to Jerusalem, where he studied
photography with the Armenian photographers Joseph Toumaian and
Garabed Krikorian, and later started to work at the shop of the
Hannania brothers, Christian-Arab photographers.

The Armenians were among the local photography pioneers in Palestine
in the second half of the 19th century, and Kahvedjian continued
this glorious legacy. In 1940, he bought the shop from the Hannania
brothers, and thereafter became a very active and successful
photographer, opening two more shops at the end of Jaffa Road,
near the Fast Hotel. There were numerous such shops in this area,
including those owned by photographers Chalil Raad, Garabed Krikorian
and Militad Savvides. After the war in 1948, the area became a
no-man’s land. Alerted in advance, before the war, by friends in
the British army, Kahvedjian was able to save his negatives and the
contents of the store in time, and he opened a photography studio in
the Christian Quarter of the Old City. The store has been located in
the same place ever since and the work there has been carried on by
Kahvedjian’s son Kevork and his grandson Elli.

Throughout his life Kahvedjian was involved in Arab society in
Palestine and documented scenes of daily life in cities and villages
â~H’ chess games, women at a well, the plowing season, a Friday market,
the orange harvest and more â~H’ many of them near Jerusalem, but
also elsewhere, such as the Jaffa port. Copies of these photographs,
produced from the original negatives, may still be purchased at
Kahvedjian’s studio. He did not document the Old Jewish community of
Jerusalem and avoided photographing the new Jewish-Zionist settlement.

At the same time, Kahvedjian sometimes documented the consequences of
the Arab struggle against the Jews, such as Jewish vehicles that were
damaged and left by the side of the road in Bab el-Wad â~@~O(known
by Israelis as Sha’ar Hagay, on the road to Jerusalemâ~@~O).

The painter

The painting that was hung in the Knesset was done by Eliahou Eric
Bokobza, a former pharmacist, who was born in Paris in 1963, the son
of Tunisian immigrants. Like Kahvedjian, he came to live in the country
as a child. Bokobza speaks of his mother Silvie’s longing for the East;
she had never been at home in Paris, and felt that she really belonged
in the Orient. When she saw that returning to her beloved Tunisia
was not an option, she instead fulfilled the dream of her father, who
was an ardent Zionist and treasurer of the Jewish community in Tunis.

Tali Tamir, curator of the exhibition of his works at the Nahum Gutman
Museum of Art in Tel Aviv, describes Bokobza as “the last of the
Oriental painters of the Bezalel school.” Because of the difference in
periods, he can be associated only in a fictitious way to this group of
students of Mizrahi (Middle Eastern or north African) background, who
studied at the old Bezalel Arts Academy in the first two decades of its
existence at the beginning of the 20th century, and who were excluded
from the canon of Israeli art; yet they shared the same identity.

Bokobza inherited his love of Nahum Gutman’s work from his mother,
who had reproductions of his work from Jaffa hanging in her home,
for they reminded her of her life in Tunisia. For her son’s 21st
birthday, she gave him a book of Gutman reproductions, inscribed
with the following dedication: “May you continue until 120 to look
upon the world with the same innocent gaze of Gutman and to continue,
like him, to paint the world.”

And so he did â~H’ but with a gaze devoid of innocence. While
Bokobza clearly has deep affection and admiration for Gutman’s
work, is inspired by its boldness and draws on its richness and
intensity, he casts a more critical and sober eye on its contents,
symbols and contexts. He follows the city of Jaffa, its orchards and
orange groves, which for Gutman and his contemporaries were mostly
affiliated with Zionist images â~H’ and returns these scenes to the
history of the Palestinian entity. By means of historic photographs,
like the Kahvedjian family portrait taken from the photographer’s
own archive â~H’ he also returns the Palestinian identity of Jaffa,
including its orchards and people, to the Israeli public consciousness.

Bokobza deals with images that have been erased from the Israeli
collective memory, while conducting a dialogue on many different
levels with Gutman, one of the main figures in Israeli art. He raises
questions about the complexity of life in a country where two peoples
cling to the same land, about the encounter between them and especially
about the history of the representation of the conflict.

The Knesset member

The storm stirred up by MK Aryeh Eldad â~@~O(National Unionâ~@~O)
following the recent acquisition of the Bokobza painting for the
Knesset reflects the way Israeli society has evolved. Until just a
few years ago, the word “Nakba” â~@~O(meaning “catastrophe”) was not
in regular use in Israel, and the Palestinian presence before 1948
hardly existed in the Israeli consciousness. Moreover, a photograph
or painting of a Palestinian family from before 1948, against the
backdrop of an orchard, would not have precipitated a discussion of
the Nakba, as MK Eldad has done now.

Generations of Israelis were raised on the ethos of “a land without
a people for a people without a land,” and of Israelis making the
wilderness bloom, while suppressing the existence of the Palestinian
people in the country. The national institutions of the Yishuv
â~@~O(pre-state Jewish communityâ~@~O) made extensive use of visual
imagery to spread these ideas both before and after the state’s
founding. But today, everyday images by photographers and painters,
both Israeli and Palestinian, depicting mundane scenes of Palestinian
society, allude to the Nakba and immortalize the Palestinian life that
has been largely erased. There is no need to show the disaster itself
or its consequences: mass flight, expulsion, refugee-hood, Jewish
settlement in Palestinian houses, and so on. One image is enough â~H’
a group portrait, or other everyday images, such as a crop harvest,
olive picking, a chess game, a coffee break, laborers in action,
etc. â~H’ to reflect in Israeli eyes, whether consciously or not,
the crisis experienced by the Palestinian people.

This important change in consciousness has been taking place in Israeli
society mostly in the last decade, though its roots date back much
earlier. And from this position, in which each people recognizes
the history of the other and the tragedies and disasters it has
experienced â~H’ it is perhaps possible to start a sane discussion
about the region’s future.

Dr. Rona Sela is a curator and researcher whose focus is the visual
aspect of the Israeli-Palestinian conflict.

http://www.lragir.am/engsrc/society22275.html

A Christian Can’T Be Indifferent

A CHRISTIAN CAN’T BE INDIFFERENT

Arthur Avtandilyan,

Story from Lragir.am News:

Published: 13:01:07 – 20/06/2011

Interview with the head of the Armenian Evangelical Church,
representative of the Armenian Evangelistic Union in Armenia Honored
Doctor Rene Levonyan

Religious persecution and discrimination have recently been observed,
which is also connected with Evangelical churches. How would you
explain this fact?

I don’t possess all the details but, in general, the feeling is that
a deliberate attempt is made to cause tensions.

If a country ensures enforcement of laws and legislation, it decreases
the possibility of this atmosphere. If the law is balanced and working,
anyone can solve any issue through court. Surely, in the case when
there is a free and independent court. Unfortunately, in our homeland,
we don’t have law enforcement, moreover, in the past two years,
the state bodies have been trying to render the laws repressive. If
the country understands that it is useful for our country to have a
healthy and harmonic atmosphere in the sphere of religion, it must
guarantee freedom of conscience enshrined in the Constitution and
give it a legislative form. In order to solve the issue, we need
freedom of expression, including in the religious sphere of Armenia.

How many members does the non-apostolic community in Armenia have?

It is difficult to say because no such statistics has been released.

Some experts and interested people in Armenia try to present
the religious field of Armenia this way: there are 300 thousand
“nonconformists” in Armenia involved in more than 60 “nonconformist”
organizations. This is misinformation. Among those 60 organizations
are found the Armenian Apostolic Church, the Armenian Catholic Church,
the Armenian Evangelical Church and other religious organizations.

There are Evangelical Churches registered in different cities under the
same name and are considered different organizations. I have counted
that in reality there are 15 religious communities, including the
national-religious minorities, but not 60. The second expression of
misinformation is the reported 300 thousand nonconformists, which
is approximately 10% of the population of Armenia. According to
these calculations 150 thousand are Catholics, about 100 thousand
are evangelists and 50 thousand are all the rest. Today, the media
have declared this 10% to be the enemy of the Armenian nation. These
false data hinder our people to think freely.

What can be the role of the religious community in the social life
in Armenia?

Taking into account the diversity of information sources in Armenia,
I am sure if the religious communities were able to present their
positions and opinions on religion, faith, economic, political and
cultural issues in the right way, they would perform a serious role.

It would be good if religious communities were active in the social
life but they are not.

What are the reasons?

The reason is that very often we think that the Armenian people must
share the same opinions on religious issues. Here it is unusual
for people that an ordinary Armenian may have different religious
opinions, though the Constitution declares freedom of conscience. The
next reason is that most members of religious communities often avoid
expressing their opinions, not necessarily regarding religious issues.

The rest is done by the mass media, which dwell on those people who
are not members of the dominant religious community with insulting
or disapproving expressions. Our society perhaps lacks the necessary
understanding and education to accept others as ordinary people
and citizens.

Can this atmosphere change through more active public engagement? Is
the Evangelical Church involved in the public life and to what extent?

Generally, it would be good if all the Churches expressed their
positions in regard to all kinds of issues, including public issues.

Many fear that their opinions may lead them into politics. But I am
sure that a Christian cannot be indifferent toward injustice in their
city and country and must not be afraid of voicing it.

I can remember a case when the representatives of the Evangelical
Church also voiced their position. I mean the amendments to the Law
on Language. Can you remember other examples?

Before the last presidential elections, we issued a statement appealing
to refrain from breaches and hold free and transparent elections. I
admit such examples are few but I am sure our participation in the
public life will increase.

What do you think about the idea that any church must be accountable
to its followers for the work done and the money spent?

I cannot speak on behalf of all Churches but I should say that the
Armenian Evangelical Church has always tried to announce its projects
and funds not to allow the impression that everything is ruled by
the spiritual shepherd or a few members. The members of our church
are elected to the Board of Trustees for a period of 2 years (5-10
members) which implements the projects and handles the budget approved
by the members at the plenary session. The projects and the budget
include the salaries of the spiritual shepherd and office employees,
as well as the costs of the previous year are discussed. We have no
secret projects or spending.

http://www.lragir.am/engsrc/interview22278.html
www.religions.am

AP: Activist Bonner, Sakharov’S Widow, Dies At 88

ACTIVIST BONNER, SAKHAROV’S WIDOW, DIES AT 88

RUSSIA NEWS
JUNE 19, 2011, 12:02 P.M. ET

By ASSOCIATED PRESS

BOSTON-Yelena Bonner, a Russian rights activist and widow of Nobel
Peace Prize winner Andrei Sakharov, has died, her daughter said early
Sunday. She was 88.

Reuters

Russia’s Yelena Bonner, widow of Nobel Prize winning dissident Andrei
Sakharov, addressing the European Parliament during the award ceremony
of the Sakharov Prize at the European Parliament in Strasbourg in
December 2008.

The 88-year-old Bonner died of heart failure Saturday afternoon in
Boston, according to her daughter, Tatiana Yankelevich. She had been
hospitalized since Feb. 21, Yankelevich said.

Bonner grew famous through her marriage to Sakharov, the Soviet
Union’s leading dissident, but she carved out her own reputation as a
tireless human- rights campaigner in the face of relentless hostility
from Soviet authorities.

Bonner and Sakharov’s cramped, three-room apartment in Moscow was the
unofficial headquarters of the Soviet dissident movement in the 1970s,
and again in the late 1980s after they returned from internal exile
in the city of Gorky.

Both suffered constant harassment, and Soviet officialdom regularly
made caustic, personal attacks against Bonner, accusing her of being
a foreign agent who bullied her husband, the father of the Soviet
atomic bomb, into turning against his country.

But the attacks only seemed to strengthen their resolve, and neither
ever stopped calling for greater personal freedom for Soviet citizens
despite the huge personal cost.

“I hope to live out my life until the end worthy of the Russian culture
in which I’ve spent my life, of the Jewish and Armenian nationalities,
and I am proud that mine has been the difficult lot and happy fate
to be the wife and friend of academic Andrei Dmitrievich Sakharov,”
Bonner wrote in her autobiography.

After Sakharov died in 1989, and the Soviet Union collapsed two years
later, Bonner continued to champion human rights, but was less and less
visible, and her health began to deteriorate. She had a long history
of heart and eye problems and suffered heart attacks in 1995 and 1996.

Nonetheless, she edited her husband’s memoirs, which were released
in 1997, and still occasionally spoke out against President Boris
Yeltsin’s government, denouncing Russia’s bungled war in Chechnya
and the shortcomings of the country’s young democracy.

In recent years, Bonner lent the weight of her voice to those opposing
the leadership of Vladimir Putin, a former KGB officer who has restored
many of the Soviet-era powers of the security services. In March 2010,
hers was the first signature on a petition calling for Putin to go.

In December 2010, she sent a moving speech that was read at an
opposition rally in Moscow in which she asks to be considered among
those on the square: “Consider that I have come, again to save my
homeland, although I cannot walk.”

The tough-talking Bonner and her shy, physicist-philosopher husband
met through their political activities, and were married in 1971,
both for the second time. He won the Nobel Peace Prize in 1975,
assuring their international standing.

For nearly two decades they were the first couple of the dissident
movement, confronting the Soviet state regardless of the consequences.

After Sakharov criticized the Soviet invasion of Afghanistan, he was
banished in 1980 to Gorky, now known as Nizhny Novgorod. Bonner was
found guilty of slander against the state in 1984 and also sentenced
to internal exile in Gorky. The couple shared an apartment across the
street from the police station, and they were under constant scrutiny.

She detailed their plight, often with wit and irony, in a 1986 book,
“Alone Together.”

“Whenever the authorities did not like something, it was our car that
suffered. Either two tires would be punctured, or a window smashed
or smeared with glue. This was how we knew that we had done something
bad by their standards.”

Under Mikhail Gorbachev’s reforms, the couple was allowed to return
to Moscow in 1986 and together they pressed ahead with their campaign
until Sakharov’s death.

Yelena Georgievna Bonner lived a turbulent life from her birth on Feb.

15, 1923 in Merv, in Soviet Central Asia. Her mother fled the hospital
with newborn Yelena after being warned of an attack by Muslims hostile
to the Communists.

Political turmoil displaced her again in 1937, when her father, an
Armenian and a member of the party elite, was arrested in Moscow. He
was shot the following year.

Her mother, a Jew and a government health worker, was also arrested and
spent the next 17 years in labor camps and exile before being released.

Bonner and her younger brother, Alexei, went to Leningrad (now St.

Petersburg) to live with her grandmother.

After high school, Bonner joined the army as a nurse. Though angry
over the fate of her parents, she volunteered “as a duty of the heart,”
according to an autobiography. At the front in 1941, she suffered head
injuries in a shelling attack that left severe, lifelong eye problems.

After the war, she studied medicine and married a fellow student,
Ivan Semyonov. They had two children, Tatiana and Alexei, but grew
apart as she became more politically active. They divorced in 1965.

She became a pediatrician and wrote for magazines, radio and medical
journals. Her circle of friends, mainly Moscow intellectuals,
steadily expanded.

When the human-rights movement in the Soviet Union gained momentum in
the late 1960s, she was part of it, helping to produce “The Chronicle
of Current Events,” which reported rights violations.

Her efforts made her a favorite target of Soviet journalist Nikolai
Yakovlev, who portrayed her as a Zionist and CIA agent trying to
undermine the Soviet system.

In a particularly nasty 1983 magazine article, Yakovlev accused her of
imposing her sympathies on Sakharov, turning him against his children
and his country and taking control of his finances.

Bonner said Yakovlev’s writings led to “thousands of irate, malicious
letters which we receive recommending Sakharov ‘to repent,’ ‘divorce
the Jewess’ and ‘to live by his own mind, not by Bonnerovsky.'”

The campaign also led to threats against Bonner’s family, prompting
Bonner’s mother, son, daughter and two grandchildren to move to Boston
in the late 1970s. Bonner herself was allowed to visit Boston for
several months in the mid-1980s to receive medical treatment before
returning to the Soviet Union.

Frequently ailing in recent years, she spent increasingly long periods
with her family in Boston. But she continued to subject Russia and
its leadership to withering criticism for human rights violations.

Bonner’s remains will be cremated and eventually buried in a Moscow
cemetery alongside her husband, mother and brothers, Yankelevich said.

Ethnographer: UN Stand On Armenian Refugees And UNESCO’S Attitude To

ETHNOGRAPHER: UN STAND ON ARMENIAN REFUGEES AND UNESCO’S ATTITUDE TO ARMENIAN KHACHKARS SIMILAR

PanARMENIAN.Net
June 20, 2011 – 14:25 AMT

PanARMENIAN.Net – Ethnographer Hranush Kharatyan drew a parallel
between the UN stand on the Armenian refugees from Azerbaijan and
the attitude of UNESCO towards Armenian khachkars.

“The UN shuts its eyes to refugee problems like UNESCO dissembles
destruction of Armenian khachkars in Nakhijevan,” the ethnographer
told a press conference dated to the World Refugee Day.

She criticized UNESCO severely for removing the quotations indicating
the place of origin of khachkars, the photos of which have been
displayed at the exhibition Khachkar Craftsmanship in France.

Kharatyan also spoke about the Armenian authorities paying no
attention to the problems of Armenian refugees from Azerbaijan,
reminding, particularly, of President Serzh Sargsyan announcement
saying “Armenia does not have political problem of refugees”.

“Refugees are compelled to adopt Armenian citizenship having refused
from their status, and 80 thous. of them already become Armenian
citizens,” according to her.

On June 15, a photo exhibition titled Khachkar Craftsmanship- Armenian
Cross-Stones Art opened in Paris in the framework of scientific
conferences organized by the United Nations Educational, Scientific
and Cultural Organization (UNESCO). On Nov 17, 2010, UNESCO decided
to inscribe Armenian Cross-Stones Art, symbolism and Craftsmanship
of Khachkars on the Representative List of the Intangible Cultural
Heritage of Humanity. On the opening day of the exhibition, the guests
faced an unpleasant surprise. The attendees were embarrassed to see
that the quotations indicating the place of origin of each Khachkhar
(cross-stone), had been removed without any clarification on the
part of organizers of the event. Only dates were indicated under the
photos. The UNESCO flag which was fastened near the Armenian flag
disappeared as well.

Armenian Refugees Oppose To Caucasus Muslims Leader’s Visit To Yerev

ARMENIAN REFUGEES OPPOSE TO CAUCASUS MUSLIMS LEADER’S VISIT TO YEREVAN

PanARMENIAN.Net
June 20, 2011 – 15:13 AMT

PanARMENIAN.Net – The Assembly of Azerbaijani Armenians strongly
oppose to the visit of Caucasus Muslims board head Sheikh-ul-Islam
Allahshukur Pashazade to Armenia.

“This visit is inadmissible, as Pashazade was one of the instigators
of Armenian pogroms in Baku,” Assembly chairman Grigory Aivazyan said.

As PanARMENIAN.Net reported earlier, Russian Orthodox Church is
taking preparations to arrange the visit of Allahshukur Pashazade,
Sheikh ul-Islam and Grand Mufti of the Caucasus to Armenia. According
to the director of the Center for Geography of Religions, Roman
Silantyev, the visit is planned in the framework of Yerevan-hosted
CIS interreligious council panel due November 28.

Over 360 Thous. Refugees From Azerbaijan Live In Armenia

OVER 360 THOUS. REFUGEES FROM AZERBAIJAN LIVE IN ARMENIA

PanARMENIAN.Net
June 20, 2011 – 13:42 AMT

PanARMENIAN.Net – As per decision of the UN General Assembly, June
20 is celebrated as World Refugee Day from 2001 onwards. The General
Assembly adopted a resolution to express its solidarity with Africa
on December 4, 2000.

The resolution noted that 2001 marked the 50th anniversary of the
1951 Convention relating to the status of refugees, and that the
Organization of African Unity (OAU) agreed to have International
Refugee Day coincide with Africa Refugee Day on June 20. The Assembly
therefore decided that June 20 would be celebrated as World Refugee Day
from 2001 onwards. This day was designated by the UN High Commissioner
for Refugees to bring attention to the plight of approximately 14
million refugees around the world.

Currently there are about 20 million refugees and 25 million of
internally displaced persons registered in the world, the greatest part
of which is concentrated in Africa, in conflict zone of Afghanistan,
and the Balkans. This makes the problem of refugees one the most
burning in the world.

According to expert assessments, there are 360 thous. refugees in
Armenia deported from Azerbaijan.

Hayastan Fund, Moscow Benefactor Renovate Retirement Home In Karabak

HAYASTAN FUND, MOSCOW BENEFACTOR RENOVATE RETIREMENT HOME IN KARABAKH

news.am
June 20 2011
Armenia

The Hayastan All-Armenian Fund has launched extensive renovations
of a landmark Nagorno-Karabakh institution, the Stepanakert
Retirement Home. The large-scale project was initiated by Moscow-based
industrialist Armen Shakhazizyan, who has donated U.S. $400,000 for its
realization, and is co-financed by the government of Nagorno-Karabakh.

The only one of its kind in the republic, the Stepanakert
Retirement Home accommodates 100 seniors, many of whom have physical
disabilities. In addition, it provides supportive services to some
150 seniors at their residences.

“Our roster of major benefactors has been expanded with the addition
of yet another exemplary Armenian, namely Mr. Armen Shakhazizyan,
founder and CEO of the Luding group of companies,” said Ara Vardanyan,
executive director of the fund.

“In addition to contributing $300,000 toward Artsakh
water-infrastructure initiatives at our Moscow Gala, Mr. Shakhazizyan
has gone on to make a project-specific donation, seeking to help
elderly individuals in Artsakh live a more dignified life.”

Apart from being a benefactor of the fund, Shakhazizyan is a
vice-president of the National Olympic Committee of Armenia and an
ongoing supporter of various development initiatives in both Armenia
and Artsakh.

On The Modern Tendencies In The "Armenian Policy" Of Turkey

ON THE MODERN TENDENCIES IN THE “ARMENIAN POLICY” OF TURKEY
Ruben Melkonyan

20.06.2011

Turkish political machinery periodically adjusts its “Armenian policy”
but its essence still remains the same. The ongoing developments come
to prove that Turkey tries to use in regard to Armenia and Armeniacy
new tactical methods.

Struggle against the international recognition of the Armenian
Genocide It is not a secret that there is an organization in
Turkey which elaborates and implements the policy directed against
the international recognition of the Armenian Genocide. However,
it should be stated that the unvaried policy, which has lasted for
decades, has not always been efficient, which makes Turkish political
machinery enter some amendments into its activity.

But this does not mean that Turkey is going to abandon its old methods
of struggle against the international recognition of the Genocide
and those methods are used, though with less intensity. Every year in
the period prior to April 24 the delegations of Turkish diplomats are
sent to different countries purposing to prevent the usage of terms
or acceptance of formulations undesirable for Turkey; high-ranking
Turkish officials, diplomats make blackmail or sometimes even rude
statements addressed to other states. Alongside, Turkey allots serious
financial means to different hireling historians who publish books,
articles and etc. denying the Armenian Genocide.

Recently Turkey, taking into consideration the processes in the world
and in the country, has been tending alongside with the old “crude”
method to elaborate and implement more delicate and flexible policy,
which is very often “concealed” by the “pro-Armenian” events. At
the same time let us state that some kind of shift is taking place
in the consciousness of some individuals in the Turkish society
concerning the fact of the Armenian Genocide, which, however,
is tried to be directed and coordinated by the Turkish political
machinery in the advantageous way. In particular, “We apologize”
initiative, which was started at the end of 2008 by a group of
representatives of Turkish intelligentsia, raised hell. It stated:
“My conscience does not accept indifference and denial of the Mets
Eghern, which was perpetrated in regard to the Ottoman Armenians in
1915. I disclaim this injustice and apologize”. This initiative has
also transformed into the Internet drive for signatures, which over
the short term included about 30 thousand people. Of course this
was an unprecedented event for Turkey but, however, after a time it
was politicized and even today it still remains (not so explicitly)
in the arsenal of the Turkish political machinery. In particular,
alongside with a broad resonance on this event the Turkish Foreign
Ministry began presenting to the parliaments of different countries
the argumentations on inexpediency of the resolutions on the Armenian
Genocide, referring to the fact that in Turkey a movement on facing
a history had been initiated and adopting of resolutions may impede it.

Of course most of the people who signed the resolution are sincere in
their intentions and they share the pain of the Armenians but, at the
same time, other circumstances should also be mentioned. First of all
one of the main organizers of “We apologize” initiative, the Turkish
essayist Baskin Oran in response to the allegation in his address
stated: “The authorities of Turkey must pray for our initiative, as due
to it the adoption of the resolutions on the Genocide has stopped all
over the world”. Another representative of intelligentsia Yavuz Bingol
who has also joined the initiative, removed the brackets stating: “We
did not use the word “genocide” in the text, and I will never recognize
that a genocide was perpetrated in 1915. This event was arranged to
remove this issue from the international agenda. I joined it to put
an end in this issue and I apologized. It is not hard to apologize”.

Another important issue is that those who apologized are vigorous
opponents of any kind of compensations and even in public statements
they state that there can be no financial or territorial compensation
for 1915. At most Turkey may apologize and thus “the issue must
be settled”.

The aforementioned developments fall within the programmes of the
Turkish authorities and that is why such events take place without any
obstacles and this cannot be a casual in the country where even the
most innocuous protest action can be severely suppressed. It means
that all this is taking place by approbation of the authorities and
is directed by them; it is not a mere chance that the oppositional
initiators of those events have rather good connections in the
higher echelons of the power. With the help of such initiatives the
Turkish authorities also release a tension present in some strata
of the society, which is conditioned by the disagreement with the
state approach on this issue. And the most important is that on the
international arena the image of Turkey is changing and all this is
done mostly with the help of the “court oppositionists”.

While speaking about the changes taking place in definite strata
of Turkish society in regard to the issue of the Armenian Genocide,
different events arranged in the memory of the victims on April 24
in different towns in Turkey should also be mentioned. They are of
course remarkable and important, but it should also be taken into
consideration that the number of their participants in Turkey which
has a population of 75 million is almost unnoticed. E.g. on the event
on April 24, 2011 only 300 people gather on the central square Taksim
in Istanbul and during the conversation with one of the organizers he
said that there could have been about 2000 people but for the fear,
i.e. this is the maximum number. It should also be mentioned the
majority of the participants are people with the leftist or centrist
political views for whom not the national issues but the violation
of human rights or other general formulations make the point.

So comparing the facts, we can mention that today in Turkey the change
of the consciousness in regard to the Armenian Genocide is taking place
not in the broad strata of the society but in a small group of people,
which does not make a serious picture in a sense of percentage. All
these come to prove that Turkey is seriously preparing to the 100th
anniversary of the Armenian Genocide in 1915 and the high-ranking
officials openly speak about that.

At the same time it should be mentioned that the Armenian party can
also win some dividends from the initiated process. E.g. alongside with
the process of “changes” in Turkey a serious leakage of information can
be observed, books and facts, which has been concealed, are published
now. Our purpose is to take advantage of them through filtering.

In the struggle against the international recognition of the Armenian
Genocide today the issue of driving a wedge between Armenia and
Diaspora is acquiring an important place on the political agenda in
Turkey. In particular Minister of Foreign Affairs Ahmet Davutoglu
charged his ambassadors in different countries to work closely with
the Armenian organizations of Diaspora, even to be present at the
anti-Turkish events and try to promote Turkish theses, and, which is
the most important, to attempt to drive a wedge between Armenia and
Diaspora. Alongside with the behind-the-scenes measures Turkey also
implements public actions and the latest of them was the statement
of Erdogan at the spring session of PACE that Armenia was afraid of
Diaspora and that was the reason it implemented such a tough policy
in regard to Turkey. By the way, such statements of Erdogan are not a
new phenomenon: previously he stated that Armenia was a hostage of the
Diaspora. Applying the methods of disinformation Turkey attempts to
create artificial problems and barriers between Armenia and Diaspora.

But it is sad that disinformation or lie from the Turkish press is very
often simply translated and appears in the Armenian mass media without
any filtration and in fact we fall in the Turkish information trap.

“Stable growth” of Armenophobia in Turkey There are numerous facts
witnessing growing anti-Armenian moods, and it is natural that
those moods play a determining role in the political processes
too. According to the result of the recent public opinion polls, 73%
of population of Turkey thinks extremely badly about Armenians. Despite
the aforementioned superficial changes, today chauvinist hysteria,
which can be observed in different spheres of public and political
life, predominates in Turkey.

On April 24, 2011 in one of the military units stationed nearby
Sasun province, the Armenian soldier Sevak Balikcin was killed. At
once the official viewpoint that Sevak was killed by recklessness
by other soldier was spread. But according to the other sources the
Turk soldier who killed the Armenian was a member of the youth wing
of radical nationalist group “Grey Wolves”, and most probably Sevak
was another victim of pan-Turkists.

The upcoming parliamentary elections in Turkey make political figures
toughen chauvinist rhetoric directed to increasing their authority
among the electorate. In this very context the fact that none of the
political party included candidates of the Armenian origin in its
lists should be considered. Let us remind that the possibility of
including Armenian candidates in those lists had been a subject for
discussion for quite a long time but a high level of Armenophobia
in Turkish society made the political powers abstain from the step,
which would directly affect their authority during the elections.

Recently the monument, which was placed in Kars and symbolized the
so-called Armenian-Turkish friendship, has appeared in the spotlight
of international mass media and political figures. The prime-minister
Erdogan called this monument awful during his electoral campaign and
ordered to dismantle it. It should be mentioned that before this
scandalous statement this monument was not widely known, and the
prime-minister, bringing fame to it, made it a tool of political
technologies. Criticizing the monument symbolizing the so-called
Armenian-Turkish friendship Erdogan satisfied the chauvinist moods
of the Azerbaijanis living in Kars region. The point is that on the
eve of the parliamentary elections the ruling Justice and Development
party fights for attracting electorate of the Nationalist Movement
party, i.e. it has to include in its campaign obviously chauvinist
shades. It can be stated that the chauvinist shade to the JDP campaign
was attached by the ballyhoo caused by this monument.

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

~UON TURKISH POLICY OF NEO-OTTOMANISM AND DEVELOPMENTS IN THE
ARAB WORLD[18.04.2011] ~UARMENIAN VARTO CLAN IN EUROPE [28.02.2011]
~UTURKEY: ROUND THE ISSUE OF ETHNIC IDENTITY[31.01.2011] ~U”THE NUMBER
OF THE RECLAIMED ARMENIANS GROWS” [27.12.2010] ~UARMENIA-TURKEY:
SOME TENDENCIES OF TURKISH POLICY[25.11.2010]

http://noravank.am/eng/articles/detail.php?ELEMENT_ID=5859

Newplast Meets Best International Standards: Minister Says

NEWPLAST MEETS BEST INTERNATIONAL STANDARDS: MINISTER SAYS

/ ARKA /
June 20, 2011
YEREVAN

Armenian economy minister Tigran Davtian praised today Newplast metal
and plastic pipes manufacturing plant saying its output meets the
highest international standards.

“The quality of products and the business culture of this company are
fully consistent with the best international standards. The company
has gained a rightful place in the domestic market,” the minister
told reporters after visiting the plant.

The minister said also this company’s operation is a good example of
how imported products are being replaced by locally made. Then he
also highlighted that the company has its own laboratory, equipped
according to modern standards, where the expertise of both its own
and imported products is made.

“These companies, which could be described as average, should be in
the focus of our attention because they have a great potential for
development. The government can offer assistance to our medium-sized
enterprises,’ “he added.

In turn, Hovhannes Azarian, the director of “West Plast Group”,
the sales representative of Newplast, asked the government to help
advertise the plant’s goods outside Armenia.

“About 20% of the company’s products are exported to Russia and
Georgia, where Turkish companies are effectively advertising their
produces, as Armenian companies are deprived of these opportunities,”
he added.

As of June 1, 2011 Newplast produced some 169.1 million drams worth
output, exporting also 37.8 million drams worth goods. The company
employs about 50 employees, the average monthly salary is 100 thousand
drams.($ 1 – 375.09 AMD).