‘Gold Rush’ In Armenia

‘GOLD RUSH’ IN ARMENIA

Story from Lragir.am News:

Published: 15:27:39 – 07/07/2011

Inga Zarafyan, the chairwoman of Ecolur NGO, dwelled on the
exploitation of the iron mine in Hrazdan Town by Fortune Oil, noting
that preparations have started, whereas it poses danger not only to
Hrazdan Town but also to Yerevan.

Dwelling on mining industries in Hrazdan, Inga Zarafyan said a gold
production unit with a tailings pond is being built in Hrazdan.

Although flotation process will be used, Inga Zarafyan says in Armenia
there is no “clean production” of gold because gold is produced from
ore which is a mixture with heavy and toxic metals. The mine is about
5 km from Hrazdan Town. It will pollute the water of not only Hrazdan
but also Yerevan.

Inga Zarafyan says mining industries in Armenia cause concern.

Besides, she presented the information of the ministry of energy and
natural resources on mining industries. Hence, in Armenia there are
706 stone quarries which are intensively produced, 30 base metal mines
of which 22 are produced, 7 copper and molybdenum mines, 4 copper,
14 gold and 2 multi-metal mines, 2 iron and 1 aluminum mines.

9 gold and base metal mines are produced. Zarafyan also said 171
licensed companies carry out geological works, of which 38 are licensed
for gold. Inga Zarafyan says we are living in a period of “gold rush”.

http://www.lragir.am/engsrc/country22518.html

Earthquake Survivor: Several Historians And A Single Orphan

EARTHQUAKE SURVIVOR: SEVERAL HISTORIANS AND A SINGLE ORPHAN
Samuel Armen

hetq
18:10, July 7, 2011

Part I

On October 12, 1988, a boy who would become I, had the infinite
blessing of being born in Gyumri, Armenia – the country’s second
largest city.

On December 7, 1988 the ancient land shook violently with a devastating
6.9 magnitude earthquake that collapsed schools and structures to dust,
and ended the lives of at least 25,000 men and women – most of which
2nd generation genocide survivors – and children who might have had
a brighter future if their school ended five minutes earlier.

25,000 strong Armenians were no longer dancing, singing, speaking,
breathing, or living. I was 56 days old, a fragile infant of less than
two months of age, presumably incapable of even crawling, yet, I lived.

>From that moment to the age of five my life is shrouded in mystery,
illuminated only by the details told to me by five individuals. What
they told me is a series of miracles that has led me to a blessed
journey of life. Surviving the Gyumri-Spitak earthquake was my first
miracle.

Just as the earth was created with the aid of the heavenly
constellations, my life’s fortunate journey to a family began with
Stella.

I heard the name a few times in stories – Stella Grigorian this,
Stella Grigorian that. At the age of fourteen I was told she would
have answers of my past that no one else could tell me. So through
the help of Alice Movsesian – another of my past’s historians – who
tracked down Stella, I was able to speak to her. In the order of my
known life, she would be the first person I knew to thank. I was
fourteen, nervous and in my room clutching the telephone receiver
tightly with sweaty hands and a racing heart as the phone rang and
rang. “Samvel?” an enthusiastic voice suddenly sang with more than a
hint of joyful youth. It was tranquilizing; her calming voice settled
my nerves and our conversation began with a chapter of my life too
obscure for anyone besides herself to find.

She told me, my last name was originally Darakashvilli, my biological
mother is half-Georgian, my father was a mechanic and the name of my
orphanage. Stella worked across the street at Lenshintrest – the state
construction offices – working for the JDC (Jewish Joint Distribution
Committee) working to build the JDC Children’s Rehabilitation Clinic
and training local medical professions as physical and occupational
therapists. Several times, she would see me outside from her second
story window playing in the backyard of the orphanage.

Being one to explore and one who is familiar both with children and
children in need, she visited from across the street. She had already
known this particular orphanage was for mentally disabled children,
but could not understand why I was there. She found soon that my eyes –
my cross eyed vision and appearance – was the defect that led to such
a mistake. Because I was too young to express my intelligence, and
because the medical departments were old and already outdated, I had
landed in this particular orphanage for mentally challenged children.

Stella wanted more than anything to adopt me then and there, but she
was already pregnant, and was afraid of not being able to provide
for two children so quickly. Fortunately, she would soon receive news
from Alice Movsesian that I was in good hands.

Between Stella Grigorian, Arthur Halvajian – the Armenian-American
philanthropist involved in numerous outreach programs – and Alice
Movsesian – who worked under Arthur – I would be brought to America
with the excuse of having my eyes corrected. Without Arthur’s
approval of going to America to get my eyes fixed, I would not be
given a visa, and thus remain in the orphanage. But in the times
between any such surgery, they – especially Alice Movsesian – were
determined to find me permanent parents. They were also determined to
introduce me to America; to have my senses amazed by the sight of the
towering Manhattan Skyscrapers, the rushing feel of an elevator rise,
the soul-stirring sounds of Jazz, and the taste of biting into a New
York City Burger.

It would be in New Jersey at the age of 3 where I would find my first
real home.

Digeen Mariam (Ms. Mary-Anne) and Baron Krikor (Mr. Gregory)
Saraydarian were my caretakers. But as they say, quoting a four-year
old me: “I give you life.” They were the first parents I truly loved
and still love. They gave me my first friend, my first family, my
first birthday at the age of four, and I nearly gave Digeen Mariam her
very first heart attack when she lost me inside of a toy store. Even
after my adoption, they would come visit or I would visit them and we
would talk about anything for hours. They were the ones who told me
about Stella Grigorian, and told me that Alice Movsesian could get
a hold of her. They were also related to the first person to make
a prediction about me. Baron Krikor’s father, whom I called Babuk
George, watched over me for an hour when no one else was in the house.

When his son Krikor returned he told him, “That boy is either going to
be something spectacular, or end up in a federal prison – watch him.”

(See the picture 1: Samuel smiling with his hero, Sesame Street’s
Big Bird.)

When I turned four years old, Digeen Mariam and Baron Krikor surprised
me with my first birthday party. Baron Krikor had his brother dress
up as Big Bird from Sesame Street. When the doorbell rang and Mariam
and Krikor asked me to get it, they could hear from any corner of
the house the wild delight of a young boy who had come face-to-face
with his hero. At some point during this party, Big Bird lifted me
in his arms and one destiny-weaving photographer took a picture of
me – a young boy with a patch on his eye smiling from ear to ear –
which would eventually appear in the Armenian Reporter.

One week later and 25 miles away in Long Island, New York, in a
blessed moment in space and time, my third miracle began. A man named
Dr. Garo Armen received a call from a family friend that there was
a photograph of a boy in the Armenian Reporter up for adoption who
sort of looked like his own son, Zachary. After speaking to his wife,
Valerie, the two wanted to at least see this boy.

By the time Garo and Valerie began their drive to the Saraydarian
house in New Jersey I was four-and-a-half and their daughters Alice
Saraydarian and Karen Arslanian, I was sort of an attraction in the
Armenian community in New Jersey. Families would ask to borrow me,
take care of me, feed me, have me sleep over, and meet their own
children. To this day I find it quite strange that I know a family
of beautiful Armenian girls whose parents could have adopted me,
making all of them my sisters.

No matter who wanted to adopt me, Baron Krikor and especially Digeen
Mariam were very strict. The parents had to be good enough for this
young boy they had grown to love. And through the nearly-mystical
precision of Armenian hospitality and the placement of a blanket,
that family would be known.

When the Armen’s first called they were turned down because another
family was taking care of me.

It was this one family that came, that seemed alright, and that wanted
to adopt ,e. Krikor and Mariam allowed the family (like many other
families whom they knew) to take care of me for a week. As they got to
know them, Digeen Mariam rose to serve food, and frowned clandestinely
when my potential mother did not budge or even offer to help.

Nevertheless, they let them take care of me for a week. Before leaving,
Digeen Mariam isolated the mother, handed her my favorite blanket,
and whispered to her that she should put that on or near the bed I’d
sleep on, as it would comfort me.

When Digeen Mariam visited me in my potentially new home, she was
infuriated with what she saw: The blanket – my favorite blanket –
was tossed aside, collecting dust in some room far from where I slept.

After interrogating the mother, Digeen Mariam’s mouth dropped when she
stated that “it’s okay – we’re giving him a cleaner blanket.” Needless
to say, this family had lost their change of adopting her little boy.

But it was during my stay with that family that the Armen’s called
and had to be turned down. After Digeen Mariam excommunicated the
family from me (so to speak), the Armen’s were called back.

At the time, my father was in Dublin, Ireland. When he received
the message from the other side of the globe, he began calculating,
and it wasn’t long before he decided that a 3,187 mile flight and
half-hour drive was worth seeing me.

When Digeen Mariam rose to make food, my mom leapt upwards. When she
told them about the blanket, they nodded with a sincere countenance.

When Digeen Mariam visited, she saw me wrapped comfortably in the
blanket and sound asleep.

It was then decided, these would be my new parents.

I was told this news in New Jersey, and began crying instantaneously.

I asked to Digeen Mariam and Baron Krikor, “Why can’t you take care of
me anymore?” sensing that perhaps I had done something horribly wrong.

To this they responded, “We are too old.” I turned lugubriously to
Garo and Valerie Armen and asked them “Are you too old?” Fate had it
that they were not.

Picture 2: Samuel (right) and Zachary (left) playing at a family event.

Just as Digeen Mariam and Baron Krikor were the first family to make
me feel loved, they were the first family to break my heart. I was
convinced, for some reason or intuition, that I would never see them
again as I sobbed in the backseat of the Armen’s car. Fortunately,
that was definitely not the case. By the age of 5, I was adopted into
the family and slowly becoming very close to my English and Armenian
speaking brother, Zachary. As we grew older we played, we fought,
and most of all, we learned from each other and still from each
other today.

Today I love them like family, because family loves, cares, and
teaches.

Today brings me to why I am writing this. My life and many of its
mysteries can only be found in Gyumri. In less than five weeks I
will be going to Gyumri to lift off the veil of my past as much as
possible. There are still too many questions I have: Where did I live?

Are my parents alive, were they killed during the earthquake, or did
they already pass away in the last two decades since they’ve last seen
me? Why was I cross-eyed? Why do I have particular phobias? Why do I
look the way I look? Why do I have three small scars on me since as
long as I can remember? Why do I write? Why do I calculate people so
much? Who gave me my eyes, my nose, my voice, my chin, my face? What
was I like as a baby? Did I cry and talk too much like I talk too
much today? Why is my hearing so sharp and my vision so blurred?

I write this all in Yerevan, and my hands shake at the thought of
being somewhere I haven’t been in twenty-one years. When I come back,
I will write my experience, detail any and all of the answers I have
found, and introduce to the best of my ability the complexity of what
it truly feels like to be adopted.

Picture 3: Samuel Armen at age 21 – Photo taken in 2010

World Bank To Provide $200 Million To Armenia As Additional Financia

WORLD BANK TO PROVIDE $200 MILLION TO ARMENIA AS ADDITIONAL FINANCIAL ASSISTANCE FOR POST-CRISIS RECOVERY

/ ARKA /
July 7, 2011
YEREVAN

YEREVAN, July 7. /ARKA/. The World Bank will provide more than
$200 million to Armenia as additional financial assistance for
post-crisis recovery and solution of low-income families’ problems
in 2012 and 2013, Jean-Michel Happi, head of the WB Yerevan Office,
told journalists on Thursday.

He said that this money would be lent on preferential conditions
via International Development Agency and International Bank for
Reconstruction and Development.

Happi said that these financial resources would be targeted for
improvement of tax and customs services, management of economic growth,
enhancement of tax administration effectiveness and promotion of
investments in agriculture.

These funds are also intended for rehabilitation of rural roads,
irrigation infrastructures and drinking water facilities as well as
for implementation of healthcare and education programs.

The World Bank has lent $1.318 billion to Armenia since it started
cooperating with the country in 1992.

These financial resources have been targeted for 70 programs, of
which 52 are already completed, and implementation of the remaining
18 is under way now.

World Bank Says Armenian Government May Bring Inflation Down To Proj

WORLD BANK SAYS ARMENIAN GOVERNMENT MAY BRING INFLATION DOWN TO PROJECTED LEVEL

/ ARKA /
July 7, 2011
YEREVAN

YEREVAN, July 7. / ARKA /. The World Bank believes that the Armenian
government may bring the yearend inflation down to the WB projected
rate of 6.5%, head of World Bank Yerevan Office, Jean-Michel Happi,
said at a news conference today.

“A set of measures and projects implemented by the Armenian government
will help reduce inflation and bring it to the projected rate of 6.5%,
which the World Bank believes is quite realistic,” Mr. Happi said.

According to the National Statistical Service, the June inflation was
8.5% year-on-year, driven up mainly by an increase in food prices. The
2011 e budget projects 4% (± 1.5%) inflation.

David Rstakyan: Decision To Legalize Armenian Church In Georgia Has

DAVID RSTAKYAN: DECISION TO LEGALIZE ARMENIAN CHURCH IN GEORGIA HAS SOLVED JUST ONE OF THE MANY PROBLEMS OF THE JAVAKHETI ARMENIANS

ARMINFO
Thursday, July 7, 15:08

The decision to provide legal status to Armenian Church in Georgia
has solved just one of the many problems of the Javakheti Armenians,
Co-Chairman of the Virk party David Rstakyan said during a press-
conference today.

“The population of Javakhk is facing much bigger problems
(social-economic situation, education, language) and will not be able
to further exist unless they are solved,” Rstakyan said.

He admitted that certain things (like road building) are being done
but by profit-seeking Americans or Europeans rather than Georgians.

“The Armenian authorities are doing nothing for the region. They
believe that the Javakheti Armenians are part of the Armenian Diaspora
but, in fact, Javakhk is their historical homeland,”

To remind, July 1 the Georgian Parliament gave legal status to a
number of churches, including the Armenian Apostolic Church.

Javakheti is a Georgian province with mostly Armenian population.

Trying To Keep The Faith

TRYING TO KEEP THE FAITH

ASSOCIATED PRESS
Thursday, July 7, 2011

JERUSALEM – One of the four quarters of old Jerusalem belongs to the
Armenians, keepers of an ancient monastery and library, heirs to a
tragic history and to a stubborn 1,600-year presence that some fear
is now in doubt.

Armenian priest Samuel Aghoyan lighting candles in the Church of the
Holy Sepulcher, inside Jerusalem’s Old City.

By MATTI FRIEDMAN Buffeted by Mideast forces more powerful than
themselves and drawn by better lives elsewhere, this historic
Jerusalem community has seen its numbers quietly drop below 1,000
people. The Armenians, led by an ailing 92-year-old patriarch, find
themselves caught between Jews and Muslims in a Middle East emptying
of Christians, and between a deep sense of belonging in Jerusalem
and a realization that their future might lie elsewhere.

“Very few will remain here if it goes on like this,” said Kevork
Kahvedjian, a Jerusalem storeowner.

Kahvedjian sells vintage black-and-white photos of the Holy Land from
a store founded in 1949 by his father, who arrived in Jerusalem as
a child after mass killings of Armenians under Ottoman rule during
World War I claimed his own parents. Today, Kahvedjian said, he has
siblings in Canada and the United States, a son in Washington and a
daughter who plans to move away soon.

The insular world of the Jerusalem Armenians is reached through a
modest iron door set in a stone wall.

The door, locked every night at 10:30, leads into a monastery compound
that is home to a contingent of cloaked clergymen and also to several
hundred Armenian lay people: grandparents, parents and children,
living in a warrens of small apartments alongside their priests in a
self-contained outpost that has existed here, in some form, at least
as far back as the fifth century.

Also inside is a library, a health center, two social clubs and a
school where each grade has an average of six or seven pupils.

“We worry about this, of course. But we haven’t found a solution,”
said Samuel Aghoyan, 71, one of the community’s senior priests.

On a recent afternoon in the Armenian monastery’s nerve center,
the medieval cathedral of St. James, clerics in black cowls chanted
under dozens of oil lamps suspended from the vaulted ceiling. Next to
a priest waving a censer was an inlaid panel concealing the entrance
to a staircase ascending inside the wall to the church’s second floor.

The monastery, led by the patriarch Torkom Manoogian, 92, guards other
secrets. It holds the world’s second-largest collection of ancient
Armenian manuscripts, 4,000 texts guarded in a chapel opened once
a year.

It also owns the Bible of Keran, a gold-covered manuscript named for
an Armenian queen and kept in a treasury whose location the priests
will not divulge, and the staff of King Hetum, made from a single piece
of amber and revealed to the public for a few minutes every January.

The several dozen priests, most of whom are sent to Jerusalem by the
church from elsewhere, will remain, as will their edifices and relics.

But the community itself, made up of lay people subject to the
pressures and pulls of this world, may not.

Peaked in late ’40s

Aghoyan arrived at the monastery as a 16-year-old seminarian in 1956
from Syria, where his parents had fled from Turkey. He found the
Jerusalem monastery crowded with families, most of them refugees or
descendants of refugees who escaped the killings.

Many international historians say up to 1.5 million Armenians were
killed by Ottoman Turks around the time of World War I, which they
call the first genocide of the 20th century. Turkey disputes this,
saying the death toll has been inflated and those killed were victims
of civil war and unrest as the Ottoman Empire collapsed.

The resulting refugees swelled the small existing community of Armenian
priests and laymen, and by the time Jerusalem was split between Jordan
and Israel in 1948, the Armenians numbered more than 25,000 by some
counts. They were traders and craftsmen whose distinctive mosaics of
painted tiles remain one of the city’s signature design features.

After 1948, with the city divided, the Old City under Jordanian
control and economic prospects bleak, most Armenians left, joining
thriving exile communities in places like Fresno, Calif., and Toronto.

Perhaps 3,000 remained by the time Israel gained control of the Old
City in 1967.

The Armenians, along with Arab residents of east Jerusalem, were
given residency rights in Israel, and some have since applied for
full citizenship. But the community has tried to plot a neutral
course in a place where that is difficult. Ties with both Israelis
and Palestinians have been tense at times.

Israel’s Interior Ministry does not have statistics on the number
of Armenians. Community leaders like Aghoyan and Tsolag Momjian, the
honorary consul of Armenia, agree there are now fewer than 1,000 in
the city.

The slow decline of the Jerusalem Armenians reflects a broader
shrinking of the Middle East’s ancient Christian population. For
much of the past century, Christians in Lebanon, Iraq, Egypt,
the Palestinian territories and elsewhere have been moving to the
West, fleeing poverty, religious intolerance and violence like the
anti-Christian riot that erupted in May in Cairo, leaving 12 dead
and a church burned.

Young Armenians, expected to marry Armenians, are faced with a shortage
of potential spouses. Because they are typically well-educated and
fluent in English and have family connections abroad, they are equipped
to leave. Those who do join a diaspora that numbers an estimated 11
million people worldwide and supports churches, community centers
and at least a dozen international online dating sites with names
like Armenians Connect and armenianpassion.com.

“Whoever leaves still dreams about Jerusalem and says they’ll come
back. But they won’t,” Aghoyan said.

Others are more optimistic. Ruppen Nalbandian, 29, a community
youth leader with a master’s degree in neurobiology from an Israeli
university, said the outflow has slowed. Of 11 students in his class
at school, he said, only two have left. Ten men he knows have found
brides in Armenia and brought them back to Jerusalem, he said.

Armenian influx in ’90s

Some in the community point to an unexpected boon in the form of
Armenian Christians – possibly more than 10,000 of them, though
estimates vary – who arrived in Israel as part of a mass immigration of
Soviet Jews in the 1990s and were eligible for citizenship because they
had a Jewish parent or spouse. Some have mixed with the established
Armenian community.

Not long after the Armenians adopted Christianity in 301 A.D. in their
homeland around the biblical Mount Ararat, on the eastern border of
modern-day Turkey, they dispatched priests to Jerusalem.

They have remained ever since, through often devastating conquests by
Arab dynasties, Persian armies, mounted Turkish archers, Crusaders,
the Ottoman Empire, Englishmen, Jordanians and Jews.

“As we have lived here for 1,600 years, we will continue to live here,”
Nalbandian said.

Azerbaijan Launches Production Of AK-74M Rifles Under Russian Licens

AZERBAIJAN LAUNCHES PRODUCTION OF AK-74M RIFLES UNDER RUSSIAN LICENSE

PanARMENIAN.Net
July 7, 2011 – 18:27 AMT

PanARMENIAN.Net – Azerbaijan has started serial production of AK-74M
assault rifles under Russian license.

“Khazri” assault rifle differs from the Russian firearms in some
features. Night vision devices, target, laser aiming device, light
system can be installed on this rifle. The rifle is being produced
under the license of “Ijmash” company. The design of the rifle has
also been changed. The weight of the rifle has not been changed.

According to the State Defense Order Program, the Ministry of Defense
Industry will produce 5000 AK-74M “Khazri” assault rifles this year
and deliver to the Defense Ministry, APA reported.

Javakhk Armenians Face Unresolved Problems

JAVAKHK ARMENIANS FACE UNRESOLVED PROBLEMS

Aysor.am
Thursday,July 07

Javakhk Armenians are still facing many socio-economic and educational
problems despite the decision of the Georgian parliament to grant
legal status to the Armenian Apostolic Church, head of the Virk
unregistered party, David Rstakyan told reporters.

According to the party leader, unemployment is key problem in Javakhk,
which forces young people to leave the region.

“Armenian government’s policy in Javakhk used to be active while
currently we are considered as a diaspora, but we are not a diaspora,”
David Rstakyan stressed.

In return, Head of the Javakhk Movement, Norik Karapetyan noted that
preservation of the Armenian identity is among the key challenges
Javakhk faces.

Corruption Risks At State Real Estate Cadastre Reduced, Prime Minist

CORRUPTION RISKS AT STATE REAL ESTATE CADASTRE REDUCED, PRIME MINISTER SAYS

/ ARKA /
July 7, 2011
YEREVAN

YEREVAN, July 7. / ARKA /. Simplification of procedures enforced
by the State Real Estate Cadastre of Armenia, have significantly
reduced corruption risks, prime minister Tigran Sarkisian said during
a Cabinet meeting today.

“Significant progress can be seen after the changes in the performance
of the State Real Estate Cadastre of Armenia. As a result of
simplification of procedures about 10 thousand citizens have been
exempted from costly commitments in one month,” said Sarkisian.

The procedure of registration of real estate transactions in Armenia
was facilitated in April. According to Sarkisian, annually around 120
thousand people will be able to register their transactions without
additional procedures.

“Monitoring has shown that corruption risks have sharply reduced,
and the public has become more positive about this agency,” the prime
minister said.

No "Legal" Armenian Schools In Georgia, Claims Javakhk Armenian Rep

NO “LEGAL” ARMENIAN SCHOOLS IN GEORGIA, CLAIMS JAVAKHK ARMENIAN REP
Vahe Sarukhanyan

hetq
13:36, July 7, 2011

Davit Rstakyan, President of the “Virk” party in Georgia stated
today at a press conference that schools teaching in the languages of
national minorities in the country do not operate de-jure but de-facto.

He then cites the example of Armenian language schools in Javakhk as
de-facto operating schools.

Rstakyan said that a person could sue a teacher for teaching geography
in Armenian and ultimately win the case in the courts.

He labelled the situation as “catastrophic” and argues that those who
claim that Armenian schools in Georgia exist and stating falsehoods.

When asked why Armenians in Georgia don’t want to study Georgian,
given that knowledge of the language would help alleviate a number
of problems they face otherwise, Nork Karapetyan, who heads the
“Javakhk Democratic Movement”, responded that Armenians feared losing
their language.

“We are primarily concerned with preserving Armenian and only then
learning Georgian. A few years ago a Georgian institute opened in
Kutais and many Armenian youth enrolled. After studying Georgian for
4 years they returned to Javakh but only 1% have jobs today. In other
words, it’s all a smokescreen.”

The speakers agreed that Armenia was more active in Javakhk in the
past than today.

“In recent years, Armenia has regarded us more as a part of the
diaspora, but we aren’t,” argued Rstakyan.