A Plea for Compromise – Reconnecting Armenia With the World

Sept 3 2021

The contorted lines of railways and gas pipes across the South Caucasus bear the imprint of a torrid history. Whether breakaway republics from Georgia or the Azerbaijan-Armenian dispute, frozen conflicts have forced nations to move against geography’s imperatives. But if this has damaged one country above others, it is Armenia – a nation whose diaspora twice outnumber it.

Over 80% of the former Soviet republic’s borders have been closed for more than 30 years, stunting its economic development.But the reason for this fiscal debility has recently disappeared.

As the Soviet Union collapsed, Armenia and neighboring Azerbaijan descended into conflict over Nagorno-Karabakh,  a mountainous region within the latter’s borders but with a mixed population. Azerbaijan suffered serious territorial losses – nearly a fifth of its country. In response, along with ally Turkey, it closed its border with Armenia. But a rerun of the conflict last year reversed most of Azerbaijan’s past losses – and with it, the justification for Armenia’s economic isolation.

Tensions remain high. Borders are yet to be renormalized, leaving the situation as before: a slither of border with Iran to the South (along difficult mountain roads), and one with Georgia to the North (itself not a well-connected country).With few natural resources, the geopolitics has posed major problems for Armenia’s development since independence. Many of its young now emigrate when they can.

This could all now change with economic reintegration. The November ceasefire agreement committed both countries to reopen the transport lines that existed between them in Soviet days. The most obvious place to begin is the reestablishment of a 1946 train line that ran parallel to Armenia’s southern border with Iran.

It would be easy to sell to both domestic audiences, many of whom see one’s gain coming only at the other’s expense. The line would connect Armenia into the regional train network, reestablish a rail freight line with Iran at the transit town Julfa, and most importantly, gain a prized part in the so-called middle corridor – the fastest freight line stretching from China to Europe through Turkey and Central Asia, bringing the benefit of wider trade, transit fees, and foreign investment.

For Azerbaijan, it would connect its mainland to its exclave Nakhchivan. Reachable now only through lengthy circumnavigation, it is the world’s largest landlocked exclave and holds special significance in Azerbaijani culture. Consequently, the Armenian government has been talking tough on whether to restore the link, hoping to win concessions. Yerevan has said the November 9 peace accord does not imply the opening of a corridor from Azerbaijan through Armenia to Nakhichevan. But term nine of the agreement states:“The Republic of Armenia shall guarantee the security of transport connections between the western regions of the Republic of Azerbaijan and the Nakhchivan Autonomous Republic.”

Yerevan may be overplaying its hand.The government is right to identify the high value Azerbaijan places on reconnecting with Nakhchivan. However, taking an uncooperative stance may push Azerbaijan to consider building a fresh line on the Iranian side of the border. Allowing this to happen would be a catastrophic miscalculation by the Armenian administration, condemning its economy to isolation for decades to come.

We know which route is preferable for Azerbaijan. For one, the cost of the line through Armenia is cheaper. Though most of the rail line has been looted, tunnels and track ballast remain to run a new one through and upon. Establishing a new line through Iran would require expensive work to clear the path; not to mention the logistical difficulties posed by American sanctions on Tehran. But these costs pale in comparison to the symbolic importance of linking Azerbaijan with Nakhchivan once again.

That is why the Armenian government must cooperate now, or risk being left behind. Leaders have failed to compromise before. Following the first war,the first President of Armenia, Levon Ter-Petrosyan, warned there was a choice when it came to the Karabakh problem: war or peace? The first would be the result of a maximalist Armenian position on the disputed territory: not giving up an inch of land, despite it breaching international law; then achieving recognition of Karabakh’s independence or merging with Armenia.The second would be a compromise on the issue where both Armenia and Azerbaijan came to a political settlement: some form of autonomy which preserved the rights of Armenians in Karabakh as a part of sovereign Azerbaijan.

Yet many leaders at the time maintained a maximalist position whilst pretending peace would last indefinitely. Meanwhile, Armenia’s economy suffered in isolation, as Azerbaijan’s grew exponentially from its rich natural resources. Azerbaijan was never going to accept the status quo on Karabakh; unable to enter its internationally recognized territory, with over 800,000 internally displaced persons wishing to return to their homes. If compromise was not found, war was the only other path.

Ter-Petrosyan’s words were not heeded. Uncompromising stances led to the breakdown of a peaceful and diplomatic solution. The resulting loss of most of Karabakh last year was greater than what could have been negotiated.

Now again, the government argues from a false sense of strength that Armenia can go without regional integration and still thrive economically. But this will only hinder generations to come, as the decisions on those before have for the young today. Many will continue to leave the country.

As the recent war demonstrated, nobody will come running to Armenia’s aid over Karabakh. It must instead rely on itself. Missing out on regional integration will only weaken the country. The question now is whether Yerevan will pursue peace with prosperity or peace without prosperity.

Prof. Ivan Sascha Sheehan is the executive director of the School of Public and International Affairs at The University of Baltimore. Opinions expressed are his own. 
  

The Armenian church of Malatya reopens for worship after 106 years

Sept 1 2021
Wednesday, 1 September 2021
Malatya (Agenzia Fides) The Armenian Apostolic Church of Surp Yerrortutyun (Holy Trinity), in the eastern Turkish province of Malatya, has reopened its doors to divine worship after an interruption of 106 years. The divine liturgy, celebrated in the church on Sunday, August 29, was presided over by Sahak Maşalyan, current Armenian Patriarch of Constantinople, and was attended by a large number of Armenian Christians residing in the region. The day before, Saturday, August 28, the building had been reopened as a “Cultural Center of Art and Tashhoran Culture”. The architectural work, whose construction had been completed in 1893, was in a state of decay after decades of total abandonment. The last liturgical celebration took place there in 1915, when the place of worship was under the jurisdiction of the Armenian Patriarchate of Constantinople, and before Anatolia became the scene of the deportations and massacres known as the “Armenian Genocide”.

The restoration of the church – reports the bilingual Armenian-Turkish newspaper Agos – was promoted by the local Hayder association. Local political authorities, present at the inauguration, explained that the architectural complex is being reopened to the public as a cultural center. At the same time, upon request, local Armenian Christian communities will be able to use the church for ecclesial initiatives, baptisms and weddings, prayer meetings and divine liturgies. “The church, restored 100 years later as an artistic and cultural center” declared Patriarch Maşalyan in the speech given during the inaugural celebrations, “also opens to Christian citizens for worship. Of course, we take this as a very important message in terms of peace, unity and brotherhood for this country”.

In recent times (see Fides, 23/1/2021 and 27/1/2021) the fate of ancient Christian places of worship reduced to a state of abandonment that had been put up for sale by private owners or had even been dismantled in order to free up land for the benefit of new building and real estate initiatives had caused disappointment. Even the Armenian Orthodox Patriarchate of Constantinople had issued a statement on the matter, expressing regret that “ecclesiastical buildings are perceived as a commercial good and are seen by some as a source of income”. In the past – the declaration of the Armenian Patriarchate based in Istanbul continued – Christian places of worship were established, built or restored thanks to the ‘edicts of the Sultan’. We know that protecting the ecclesiastical buildings that contribute to the cultural wealth of our country, which are no longer available to the communities of reference, is in any case a duty of the competent institutions of the state”. (GV) (Agenzia Fides, 1/9/2021)
  

WB: Dare to Succeed: Armenian Women in Small Business

Sept 3 2021


Five stories of women entrepreneurs from various regions of Armenia engaged in different types of business. Each story portrays their experiences – how the idea of their business originated, the path from idea to getting established, the enabling environment and the kind of constraints they faced and overcame. Each of the five women provides advice to other women interested in setting-up or doing business in Armenia. Their motto: dare to start, dare to proceed, dare to succeed!
 
Watch the video at 

Annual service to be held in Van’s Akdamar Armenian Church

TOYS MATRIX
Sept 3 2021

The Armenian Church on Akdamar Island in Turkey’s eastern province of Van will host the faithful from around the world for annual religious service.

The preparations were completed for the once-a-year ritual, which was held for the first time in 2010 after a 95-year hiatus with the special permission of the Culture and Tourism Ministry.

The ceremony, normally attended by hundreds of people, will be held this year with a limited number of participants as part of the COVID-19 measures.

The visitors will be taken to the Akdamar island on boats from Gevaş and Edremit districts of Van on Sept. 5 and will participate in the ceremony after having their temperatures measured.

The Armenian church, also known as the Cathedral of the Holy Cross, Aghtamar and Surp Haç, was built between 915 and 921 by architect Bishop Manuel under the sponsorship of Gagik I Artsruni of the Kingdom of Vaspurakan.

After the 1915 incidents during World War I when the Armenian community in the area was relocated, the church was abandoned. The building’s restoration began in 2005 and it opened as a museum two years later after a comprehensive reconstruction carried out by the state at a cost of about $1.4 million.

The church is open to visitors as a museum, while the Armenian Orthodox community is allowed to hold an annual religious service.

Read original article here

Nagorno-Karabakh reacts to news of shootout near Shushi

Caucasian Knot, EU
Sept 3 2021

Soldiers of the Defence Army were not involved in a shelling attack on the positions of the Azerbaijani armed forces near Shushi, the Ministry of Defence (MoD) of Nagorno-Karabakh reported.

The “Caucasian Knot” has reported that on September 3, the Azerbaijani side claimed the shelling attack on its positions near the city of Shushi (the Azerbaijani name is Shusha, – note of the “Caucasian Knot”).

The armed forces of Nagorno-Karabakh did not shell the positions of Azerbaijani soldiers near Shushi, the MoD of Nagorno-Karabakh claims. “The message disseminated by the Ministry of Defence of Azerbaijan claiming that allegedly from 1:00 to 2:15 a.m. on September 3, the Armenian side fired at one of the positions in Shushi <...> is a new piece of disinformation,” reported the MoD of Nagorno-Karabakh as quoted by the “Armenpress” news agency today.

“The [Nagorno-Karabakh] Ministry of Defence declares that units of the Defence Army are strictly observing the ceasefire,” the “News.am” quotes today the MoD of Nagorno-Karabakh as announcing.

This article was originally published on the Russian page of 24/7 Internet agency ‘Caucasian Knot’ on September 3, 2021 at 12:44 pm MSK. To access the full text of the article, click here.

Author: The Caucasian Knot;

Source: 
© Caucasian Knot

Armenian villagers ask for help because of fires near border with Azerbaijan

Caucasian Knot, EU
Sept 3 2021

In the Gegarkunik Region, cattle breeders faced the problem of feed for livestock because of fires: hay prices doubled, residents of border villages complain.

The “Caucasian Knot” has reported that according to Armenian Ombudsman Arman Tatoyan, Azerbaijani soldiers deliberately set fire to pastures near the villages of Sotk and Kut at the border with the Kelbadjar District. The Ministry of Defence (MoD) of Azerbaijan has denied the information about setting fire on pastures.

The fires in rural pastures and hayfields have been extinguished, and there are no threats to the village from the fires, but the cattle breeding has suffered significant damage, the “Caucasian Knot” correspondent has been informed by Sima Chitchyan, the head of the Kut community.

“Our pastures were under the control of the Azerbaijani soldiers. We had a hope that after haymaking we will be able to graze livestock in those fields, but even there everything is destroyed by the fire. There are very few fields left where we can graze livestock,” Sima Chitchyan said.

The villagers submitted the data on the damage to the regional administration, but there has been no reaction from the authorities so far, the head of the village adds.

Sevak Khachatryan, a resident of the village of Sotk, has also said that the cattle breeding seriously suffered because of the fires. “There are small territories where it will be possible to graze livestock, but in general, that will not solve the problem,” the local resident told the “Caucasian Knot” correspondent.

Last year, one bale of hay cost 800-900 drams (1.6-1.8 US dollars), and this year, the price has doubled, from 1600 to 1800 drams (3.2-3.6 US dollars), Sevak Khachatryan said. “Villagers of Martuni, Gavar, and Vardenis used to buy up to 300,000 bales of hay, mainly in Karvachar. And now, due to the fact that the communities have lost their pastures because of them coming under the control of Azerbaijan and because of the fires, there is a problem of fodder for livestock. If we do not solve the problem with cattle breeding, we will face migration from border villages,” the resident of the Sotk village emphasized.

This article was originally published on the Russian page of 24/7 Internet agency ‘Caucasian Knot’ on September 3, 2021 at 04:35 pm MSK. To access the full text of the article, click here.

Author: Tigran PetrosyanSource: CK correspondent

Source: 
© Caucasian Knot

Armenians and Bad Questions I Sing

Sept 3 2021

posted on: Friday September 3, 2021


A guest may often ask his or her host this question: “Do you have a bathroom?” Some people call this an inane or insane question. I, however, think it’s both perfectly ane and sane. I am suspicious by nature and can sympathize with someone afflicted with reasonable doubt as to whether his host possesses a bathroom. Some people might suggest that the question “Where’s your bathroom?” is more suitable, but those people are naïve, because the question “Where’s your bathroom?” assumes two facts not in evidence: one, that the host actually has a bathroom, and two, that the host is willing to share that information. Like I said, I’m suspicious. I can all too easily imagine a host being gripped by the sadistic impulse to withhold the answer to that question. I’ve certainly had that impulse towards certain people in my house. I can also imagine a scenario where the host has no bathroom. That is a terrible thought but I find comfort in the notion that that depraved person will someday encounter a just God. 

I like the question “Do you have a bathroom?” just fine. But it is precisely this sort of pleasant question on which I can only reflect nostalgically, because at every semester’s beginning I encounter more questions that I don’t like than questions that I do like. One of these is “Where are you from?” I have found that I am unable to answer this question without hesitating, no matter how often I am asked it. So, mental mouth agape in confusion, I hesitate. Probably, since it’s a pretty easy question, I look like a ditz—or like someone with something to hide. The truth is nearer the latter. 

The safe, half-truth answer is that I’m from Massachusetts. Insofar as my family lives in Massachusetts, this is true, but prior to that, I have lived in Ohio, Michigan, Mississippi, Michigan again, Washington, and Connecticut. That’s a can of worms that I seldom open, but if I should do so, the follow-up questions are predictable. No, neither of my parents was in the military. Were we in the Witness Protection Program, ha-ha? 

Well, funny guy, I answer, you’re not so far off. 

Since 1986, my family has been on the run from the Los Angeles Armenians.  

It all began at my sister’s third birthday party in the mid-1980s, in Glendale, California. The birthday party was supposed to take place at a local park, and so early that morning my dad and my two grandfathers ventured there to stake their territory and escape the party preparations. After an hour or two, a large contingent of the local Armenian population came upon them. (How my forefathers determined that they were part of the Armenian population has escaped my memory—maybe they were waving flags.) The Armenians claimed the territory as theirs for a family reunion. My Irish forefathers claimed it as theirs for a family birthday party. The Armenians made a case for theirs being the greater need. The Irish cited the policy of first-come, first-serve. The Armenians said something to the effect of, those who serve last serve best, and muttering darkly (or so I imagine), retreated, but set up camp within spitting distance of the Irish. Every time my parents glanced in that direction, they were met with Armenian glares, and when they left, the Armenian glares followed them. The Armenian glares have followed us from California to Washington to Ohio to Michigan to Mississippi to Michigan to Washington to Connecticut to Massachusetts. My parents are even now plotting their next move. 

Do you really think that a gang of California Armenians are out to get you, after thirty-five years, over a measly park table, you ask? No. I don’t think they’re out to get us over the table. I think they’re out to get us with the table. A sturdy park table is a great battering ram, and he who finds one finds a treasure. I think I’ll know when my time is running out. I think I’ll wake up some morning and find a park table out in the yard. Then the next day I’ll wake up and find a little toy park table on my pillow, and that will be the last thing I ever see. 

L.A. Armenians, if you’re reading this, let my people go. Let the park table stand between us no more.  

And as this semester begins, and I arm myself with the required biographical facts, I still don’t have a satisfactory answer to the question “Where are you from?” Satisfactory for me, anyway. I can tell you where I’m not from, though, and I am definitely not from Massachusetts. On no planet, am I from Massachusetts. At the risk of offending the Massachusetts people as well as the Armenians, maybe that’s a good answer to give. 


Molokans in Armenia: 20 years ago and now

Sept 3 2021


    Mark Grigoryan, Yerevan

Journalist Mark Grigoryan visited the Molokan village of Fioletovo in Armenia in 2000 and wrote a book about its inhabitants. And now, 20 years later, he came there again. What has become of the heroes of his book and what happened to the village?

The village of Fioletovo looked like in 2000

It seemed that nothing had changed here in 20 years. Everything is as before. Countryside fields with ripening cabbage, which, in sauer form, is, as it were, the hallmark of the village. Broken bumpy street with neat houses behind low fences. School with the slogan of the indestructible friendship between Armenia and Russia.

Fioletovo, as it was the only village inhabited only by Molokans in Armenia, remains so.

Molokans are representatives of the religious movement of spiritual Christianity, allegorically and symbolically interpreting the Bible, not recognizing the church hierarchy, images of the cross and saints.

These are very interesting people, and the brilliant photojournalist Ruben Mangasaryan and I have devoted several years to the study of their everyday life.

It was about 20 years ago. We would come to Fioletovo every now and then, slowly making friends with the Molokans and publishing more than ten articles in a variety of Armenian, Russian, British, American and even South Korean publications.

Gradually, our trips went beyond mere journalistic interest. Several families in Fioletovo, thanks to our articles, found relatives in the United States. But the Americans did not speak Russian, and the Fioletovo Molokans did not speak English. So I translated their letters and sent them by mail.

And then, in 2018, I published a book based on photographs, conversations with Molokans, books written about them, and the advice we received from Ivan Semyonov, one of the prominent Armenian Molokans of the 20th century.

The book is called “Little Russia in the North of Armenia”, and Ruben Mangasaryan and I became its authors. But he is no longer there – he died of a heart attack nine years before the book was published.


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In the summer of 2021, I was finally able to go to Fioletovo again. It was interesting for me to meet the heroes of our book, to see what they have become 20 years after Ruben and I were last there.

Fioletovo in the summer of 2020.

The photo of a girl on a swing, enjoying the flight with delight, I remember even then for the purity of emotions and delight, so clearly visible on her face.

And 20 years later, I met Maria. She is already 28 years old, her husband’s name is Alexey, and they have three children.

Maria from the village of Fioletovo, at the age of 8 and at 28

We met Mikhail Mechikov when an American Molokan John Mechikov wrote to me 20 years ago and asked me to help him find relatives in the village of Fioletovo. Before the arrival of Soviet power, it was called Nikitino.

John and Mikhail turned out to be second cousins. We sent John to America a photograph in which Mikhail is proudly standing next to a truck that he himself designed and assembled with his sons.

Now Mikhail is 80 years old, and in his yard there is already another truck, also assembled by him. Both of them are old already – Mechikov and his car.

Left: Mikhail designed and assembled the truck with the help of his sons, 2000. Right: Mikhail assembled this truck himself, 2020

Ivan is also John’s second cousin. Actually, they are namesakes – Ivan Mechikov and John Metchikoff.

20 years ago we photographed Ivan showing John the grave of his great-grandfather. And now he is 79 years old, and he spends his days at home, together with his wife – smart and tactful Anna.

Ivan Mechikov in 2000 and in 2020

John died a couple of years ago. I found his son Adam on social media but he is not hugely interested in his ancestral land.

Then, 20 years ago, we really wanted to see how Molokans bake bread. We managed to do this only after we went to the village several times and got permission from one of the hostesses, who finally baked bread in a real Russian oven.

We also learned how the famous Molokan sauerkraut is prepared.

This time I came from Fioletovo with a recipe for Molokan noodles.

First, of course, you need to prepare the dough. It contains flour, homemade (not purchased) eggs, a little water and salt.

This is how noodles are prepared in Fioletovo

The dough is rolled out into very thin sheets, which are then slightly dried on a metal sheet, which is placed on the fire, “so that there is a smell of smoke”.

On the same sheets, the Kurds in the mountains prepare lavash – with the difference that it must be baked, and the future noodles are only dried.

Molokan noodles – the dough sheet must be dried

Then the dried sheets are rolled up and cut into thin slices.

Molokan noodles

That’s the actual noodles. But this is only a semi-finished product, because then it needs to be cooked, but not in water, but in chicken or beef broth. And only after that you can eat it. No village wedding is complete without noodles.

Molokan noodles

And, of course, what is a village without its cows? And since there are cows, then they must be milked. But 20 years ago, the milking procedure was not a priority for us – we believed that in all villages, regardless of national traditions, cows are milked in the same way.

In general, it is so.

But this year I had a chance to visit the mountains, to the Molokan “nomad”, where Aleksey Novikov and his family keep cows in the summer. I put the word “nomad” in quotation marks, because this is a neatly built house with several rooms, electricity, mobile reception and even the Internet.

Molokan village of Fioletovo, milking a cow, 2020

But 20 years ago there was only one telephone in Fioletovo, mobile communication did not work, they did not even hear about the Internet, and religious leaders, elders, forbade watching TV.

Now these prohibitions are a thing of the past. In the village, mobile communications and the Internet work perfectly and are used by almost everyone.

Below, in the frame with a mobile is Tatiana and three of her five children. 20 years ago, she was a gull girl, and now, like Maria, she graduated from high school and got married.

Her children are the new generation of Molokans living in Fioletovo.


Armenian church in Malatya hosts first religious service since 1915 as a culture center

Sept 3 2021

The Surp Yerrortutyun (Holy Trinity) Armenian Church in Malatya, in east-central Turkey, on August 29 hosted its first religious service since the Armenian genocide of 1915, Turkish Minute reported.

According to Alin Ozinian’s story, Holy Trinity Church – built in the second half of the 18th century — was renovated by the Malatya Metropolitan Municipality and reopened as the Taşhoran Culture and Art Center. “From now on, the Armenian sanctuary will serve as a cultural center and the Armenian community will be allowed to hold liturgical, baptism and wedding ceremonies,” a statement released by the municipality said.

After 106 years Surp Yerrortutyun, which was long in ruins and had been closed for congregational use since 1915, reopened its doors to worship.

The restoration, which began in 2012, was halted due to a lack of funding and then restarted and completed under the auspices of Malatya Mayor Selahattin Gürkan.

The Benevolent Malatya Armenians Association (HAYDER), established in 2010 in Istanbul, provided financial support for the restoration of the church’s altar, dome and baptistery and also participated in designing the renovation.

Armenians from across the country attended the opening ceremony and the first Sunday service at the church, located in the neighborhood where assassinated Armenian-Turkish journalist Hrant Dink had grown up, which was held with the participation of Armenian Patriarch of Turkey Sahak Maşalyan.

Yetvart Danzikyan, editor-in-chief of the Agos weekly newspaper, thinks it would be better if the Armenian Patriarchate in Istanbul had done the renovation but said it was financially impossible.

“The church opened as a culture and arts center. While it isn’t an ideal formula, maybe we should look at the bright side of things and accept this as the ‘salvation of the church.’ In Turkey, hundreds of churches are being destroyed and turned into ruins. The church in Malatya has somehow been renovated,” Danzikyan told Turkish Minute in a phone interview.

Armenian Patriarch in Turkey Maşalyan and Grigoriyos Melki Urek, deputy patriarch and the metropolitan bishop of Adıyaman, as well as Malatya Mayor Gürkan and Malatya Governor Aydın Baruş attended the opening ceremony.

“The opening of the Surp Yerrortutyun Church is a milestone for this region. For the Armenians of Malatya, this is a feast day,” said the Armenian patriarch.

According to Danzikyan, similar steps have been taken before, such as the reopening of the 10th-century Akhtamar Church situated on an island in Lake Van in eastern Turkey, but unless these steps are supported politically, we should not expect further progress in Turkish-Armenian relations.

In 2006 the Turkish government carried out a rehabilitation project to preserve the historical identity of the Akhtamar Church. In 2007 the church was opened to visitors as a museum. In 2010 the government decided to open the church for religious ceremonies once a year.

“I don’t think the opening of the Surp Yerrortutyun Church is a milestone or that it will have a hugely positive effect on Turkish-Armenian dialogue. But eventually the new Turkish generation living in Malatya will learn that Armenians once lived there,” said Danzikyan.

There have been ongoing concerns about the preservation of Armenian cultural and religious sites in Turkey. In January 2020 a 19th-century Armenian church was put up for sale on a Turkish real estate website. On January 26 Agos reported that an Armenian church dating to 1603 in the western province of Kütahya that was on the Turkish Ministry of Culture and Tourism’s preservation list was demolished after it was acquired by a private party.

Another Armenian church, also named Surp Yerrortutyun (Holy Trinity), will serve as the “World’s Masters of Humor Art House” as part of a project to establish a “humor village” in central Turkey’s Akşehir district.

Aris Nalcı, an Istanbul-Armenian journalist based in Brussels, thinks the renovation was a success for HAYDER, which was able to establish good relations with the Malatya Metropolitan Municipality.

“Although the church opened under the name of a culture center, it seems that the government will allow Armenians to perform religious ceremonies there. HAYDER exerted great efforts for this project. Malatya Armenians living outside Malatya are still deeply attached to the city. Even though a few Armenians still live there, people who left Malatya during the ’70s and ’80s still visit Malatya to preserve their culture,” Nalcı said.

According to Armenian sources, there is a tiny Armenian community of 60 people in Malatya at the moment; however, there are several Armenians and Islamized Armenians who live in the city using Turkish names whose numbers are not clear.

The aim of the establishment of HAYDER in 2010 was to reunite the Malatya Armenians scattered all over the world with their hometown and to repair the Armenian cemetery in the city. This goal was accomplished, and the cemetery was landscaped and reopened in 2013.

“The renovation of the church is a positive step, but I don’t see it as an important move for regional tourism or Turkish-Armenian dialogue. Moreover, I am now skeptical of every step Turkey’s ruling Justice and Development Party (AKP) government takes,” said Nalcı.

According to Nalcı, the AKP, like previous Turkish governments, is not interested in the protection of Armenian culture in Turkey. “The church was not reopened as a church, an important indication of the political atmosphere in Turkey. As long as it remains a culture center, the Armenian patriarch will not be able to even appoint a priest to the church. If everything had been done correctly, the church would have reopened as a church and a cross would have been installed there.”

However, Garabed Orunöz a board member of HAYDER, said in an interview with the Turkish press: “The patriarchate will not appoint a clergyman to the church, but Father Avedis Tabasian of the Hatay Samandağ Church will perform the rites and ceremonies in Malatya. He will go to Malatya from time to time to carry out his duties.”

According to Danzikyan the Turkish government does not have a general policy of preservation for Armenian historical monuments and churches. “It seems that this renovation was the result of an initiative taken by the Armenians of Malatya. With the help of their good relations with the governor and the mayor, they developed a cooperation and succeeded in securing their church. But other places of Armenian heritage in different Turkish cities are unfortunately at the mercy of treasure hunters, and the government is not willing to take any steps in these areas,” he said.

In recent years countless reports have emerged of sacked ancient churches and cemeteries in Turkey and houses that have collapsed due to excavations for contraband treasure. Looters dig into and destroy Armenian churches in the hope of finding treasure; however, what they sometimes find are ancient coins, bibles and crosses to be sold in illegal black-market auctions.

The Road to Better Childcare in Armenia

Market Screener
Sept 3 2021
09/03/2021 | 02:22pm EDT

Gohar Petrosyan, mother of two young children-Vahe, 7 and Hayk, 5-had a problem that is not unfamiliar to most parents. How could she and her husband manage their jobs and get their young children to kindergarten or school safely at the same time? In Yerevan, the capital city of Armenia, parents or grandparents usually take children to school themselves. That’s because the transport on offer is unreliable and-with children packed into vans and buses with just a driver and nobody to look after them-can even be dangerous.

In Petrosyan’s case, she hired a babysitter and arranged for taxis to send her children safely to school. But there had to be a better way. She looked around for an alternative solution, but there was none. So, she came up with her own. ‘It occurred to me that if someone could provide safe and reliable child transportation and combine it with babysitting care, hundreds of working parents with very young children would go for it,’ she says.

She imagined it as a specialized ride-aggregator service that includes a babysitter in the car or van, in addition to the driver. The babysitter accompanies the child, and, at the end of the ride, hands over the child to a designated person inside the school. The ride between home and destination is streamed live for parents to monitor if they wish.

The production of the film was initiated and implemented under the leadership of the World Bank Yerevan office, Chair of the Women Economic Empowerment multi-stakeholder platform in Armenia.’ The name of the film is: ‘Dare to Succeed: Women in Small Business.

Hitting a Roadblock

Petrosyan worked out the details. The transport would have appropriate child seats; it would have activities to keep the child occupied for longer rides; and the accompanying nanny could also feed or change the child’s diapers or clothes if required. The service could be accessed through an app; parents could book rides in advance, choose their driver and nanny, and indicate all the services they would need from the latter. She came up with a name for her idea: HogaTAR, which loosely translates into ‘Taking Care When Taking by Car’.

Then she hit a roadblock.

Petrosyan had no idea if this was a business that could work, or how it could work, and, more importantly, what she would need to start a company, run it, and grow it. She lacked business skills and had almost no access to finance. These are all problems that aspiring Armenian women entrepreneurs typically face. Due to various reasons, women have long been underrepresented in the Armenia’s economy. A 2018 report found that only 53 percent of women were in the labor market, significantly lower than men at 71 percent. Their average wages were lower by 33 percent, and they were woefully behind in leadership positions. When the pandemic set in, women-owned businesses were being disrupted far more than male-owned firms.

This is why in 2020, IFC’s Armenian Women’s Entrepreneurship Project-in partnership with the UK’s Good Governance Fund-launched its Empowering Females through Capacity Building program to promote business and tech skills among Armenian women entrepreneurs. The program included a series of bootcamp and accelerator trainings to help them identify their strengths, overcome weaknesses, and develop into successful businesswomen.

When Petrosyan heard about the program, she decided to join. She explains, ‘I signed up, both because I was not sure that my idea was good and because I had no skills to start a business.’ As it turned out, her idea caught the attention of her bootcamp trainers and she became one of 200 women selected for the more advanced accelerator program that followed. Along with other new women entrepreneurs, she received personal initiative training to help her develop a business mindset. She also learned about idea validation, marketing and sales, finance, pitching to investors, scaling of products, identifying markets, and incorporating technology into operations.

Her experience was quite transformational. ‘It was an eye-opener for me,’ she says. ‘I gained confidence that my idea was worth turning into reality. I was able to build up a network; I met people who helped me believe in my own strength and overcome the fear of starting a business. And I acquired invaluable knowledge to help bring my idea to life.’

Shared Experience

She noticed that other women too-who, like her, had ideas but did not know how to implement them-gained knowledge, experience, and connections that would be useful to them in the future. ‘This shared journey with these women, who were all in the same boat as me, was very helpful,’ she recalls.

‘Personally, the training I received helped me plan better,’ says Petrosyan. For instance, she has worked out several tariff plans-one-time, multiple, individual and group rides. Since attending the program, Petrosyan registered her business, created around eight jobs, has won prizes for her idea, and is about to sign a contract to receive money from a donor agency. She has already signed up a number of drivers and launched operations. She expects business to pick up as more children start going back to school.

Petrosyan already has ideas for the next phase of her new business: ‘We aim to bring mother-drivers on board-mothers who take their children to school/kindergarten or any other group every day; they can become our drivers and earn extra money. Later, I plan to expand the service to include disabled children and the elderly.’

‘Gohar’s case is one of many,’ says Gayane Mkrtchyan, Operations Officer at IFC and team leader for the Armenian Women’s Entrepreneurship Project. In all, the Project-from July 2020 to June 2021-helped over 500 women acquire business skills and access networks that will empower them far into the future.

Many of the participating women already registered their firms, thus entering the formal economy, vital to access finance and government services. Some received funding from investors and many increased revenues and created new jobs. Mkrtchyan says, ‘Entrepreneurs like Gohar-who entered the project with just an idea and turned into a potential success story-is what this is all about.’

Published in September 2021

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IFC – International Finance Corporation published this content on  and is solely responsible for the information contained therein. Distributed by Public, unedited and unaltered, on  18:21:08 UTC.