Category: 2023

Stepanakert marks 100 days of the Artsakh blockade, (Photo: Vahagn Khachatrian)

It is hard to believe that the blockade of Artsakh has reached this point, but it has now entered its 100th day. That means 100 days of severe shortages of food, medicine and other essential supplies; 100 days of land and air routes being blocked off; 100 days of eco-activists brainwashed by a ruthless leader; 100 hundred days of concession after concession by a spineless Armenian government. In sum, it has been 100 days of one of the cruelest humanitarian crises the world has ever seen and an emotional rollercoaster for Armenians all around the globe. Needless to say, the genocidal blockade in Artsakh has far-reaching international ramifications that extend beyond its immediate humanitarian consequences, as it raises fundamental questions about the nature of conflict and the role of the international community in resolving it.

The blockade has raised several questions about the role of the international community in resolving conflicts and preventing humanitarian crises. The failure of the international community to prevent the blockade and alleviate the suffering of the people in Artsakh highlights the limitations of law and institutions in dealing with complex conflicts. It also underscores the urgent need for greater international cooperation to address humanitarian crises and prevent their escalation into full-blown conflicts, such as this one. Although the international community, specifically the court, has not explicitly allowed the blockade in Artsakh, their inaction and failure to hold those responsible accountable for the blockade have contributed to its continuation. The legal and academic discourse around the blockade in Artsakh involves a set of principles and political considerations.

Under international law, the blockade in Artsakh can be seen as a violation of several legal principles, including the right to self-determination, the right to freedom of movement and the right to access humanitarian aid. The blockade also violates the Geneva Conventions, which require parties to an armed conflict to ensure that essential supplies reach civilian populations. Unfortunately, the legal framework for enforcing these principles is limited. The International Criminal Court (ICC) has jurisdiction over war crimes, including blockades, but its jurisdiction is limited to states that have ratified the Rome Statute. Neither Armenia nor Azerbaijan are signatories to the Rome Statute, and as such, the ICC has no jurisdiction over the parties involved in the conflict. Political considerations also play a significant role in the international community’s response to the blockade. The conflict between Armenia and Azerbaijan over Artsakh is a highly sensitive issue with consequential regional and geopolitical implications. Time and time again, as is the case now, countries with close ties to either Armenia or Azerbaijan may hesitate to take a strong stance on the blockade for fear of damaging these relationships.

At its core, the blockade is a symptom of the ongoing conflict between Armenia and Azerbaijan over the region, as well as the low-profile pan-Turkic ideology. The blockade represents a continuation of the conflict through other means, with Azerbaijan seeking to use economic pressure to achieve its political goals, which concurrently, is Turkey’s goal. This approach reflects a broader trend in modern conflict, where economic sanctions and blockades are increasingly being used as a means of exerting influence and achieving strategic objectives. We can point to Azerbaijan’s close ties with Turkey, a key proponent of pan-Turkism, and the historical and cultural links between Turkic-speaking peoples in the region. The role of pan-Turkism in the Artsakh blockade is not a direct legal issue. However, the potential implications of pan-Turkism for the region should be sounding alarms in the international community. The promotion of pan-Turkic ideology may contribute to tensions between Turkic and non-Turkic peoples in the region, as well as to human rights abuses against ethnic minorities, which include Armenians, but also impact Kurds, Rum Orthodox Christians, the Romani people and others. Therefore, it is important for international political actors to consider the impact of pan-Turkism, as the promotion of a narrow ethno-nationalistic agenda based on language, ethnic origin and religion is contrary to the principles of equality and non-discrimination enshrined in international human rights law. Ignoring this vital fact would be detrimental.

Furthermore, the development of pan-Turkism may contribute to the violation of other legal norms, including the right to self-determination of peoples. The people of Artsakh have the right to determine their own political status and freely pursue their economic, social and cultural development. The promotion of pan-Turkism may undermine these rights by advocating for the unification of Turkic peoples under a single political entity, regardless of the wishes and aspirations of the people of Artsakh, which as we have seen, directly oppose it.

Ultimately, the blockade highlights the urgent need for greater international coordination in addressing compounded conflicts. The failure of the international community to prevent the blockade and alleviate the suffering of the people in Artsakh reflects the limitations of unilateral approaches to conflict resolution. It underscores the importance of multilateral cooperation. The blockade has profound philosophical implications that extend far beyond its immediate humanitarian consequences. It raises fundamental questions about the nature of conflict, the role of the international community in resolving it, and the relationship between conflict and human suffering.

My heart breaks for my people, who have yet again found themselves in the eye of a hurricane caused by an agenda that we take no part in. The international community and our own government have turned a blind eye to our plight, allowing Azerbaijan to continue its illegal blockade of our region and denying us access to critical humanitarian aid. On the 100th day of the Artsakh blockade, I pray that one day we may know peace.

Our time on this earth is all about relationships. We define them on a personal level with spouses, children and extended family. For many, they are reflected in a professional capacity, and hopefully we experience a divine relationship with our Lord. Human beings are a social creation, and Armenians as a culture are a shiny example of that attribute. One of the most rewarding aspects of building relationships is that it is a continuous process. Many of us add to our family trees as we start our own families. Some relationships are from our childhood, yet others begin later in life. All are important because they influence what we contribute to our earthly civilization. Just when we think we have fulfilled our quota on relationships, new branches emerge in our life’s journey. When Armenia became independent in 1991, an entirely new universe opened for Armenians in the diaspora. Discovering the homeland has produced friendships and familial relations that were not imagined. These experiences have made permanent improvements in our ability to make a difference and reconnect the broken Armenian nation.

The AYF afforded many of us lifelong friendships that have been sustained for decades. During our youth, several of us committed to each other that when Armenia became free (the optimism of youth), we would visit together. After years of trying to coordinate the availability of everyone, 17 of us went with our spouses (an odd number because one of the wives could not leave her teaching position). To accommodate our diverse group (several were first timers), we decided to hire a guide and transportation for the trip. Working through an established tour group, we were randomly assigned a young woman named Mary Mirzakhanyan. Similar to many of the bright educated guides in Armenia, it was more a mission than a job. She was representing Armenia to this group from the diaspora. Her skills were remarkable in language, knowledge and creativity. Little did we know that Mary would soon become part of our extended global family. We stayed in communication and returned a few years later with our children and granddaughter. Mary became like a sister to our kids and an aunt to our granddaughter Anoush. We explored the unique hidden wonders of Armenia and began to build our relationship base with farmers, NGOs and other quiet heroes. During this time with Mary, we initiated our connection with the Paruyr Sevak village on the southern Nakhichevan border. Our connection with Armenia has not been the same since that first encounter. Our eyes were opened to the remarkable people of the homeland. It became good fortune to build friendships and establish an identity. 

Since first visiting Armenia many years ago, I had longed to know people in a border village. I wanted to understand their struggle and through them perhaps discover the secret to Armenia’s resilience. My paternal grandfather was from a small village in Sepastia and always remained connected to his roots, when he left work in a foundry to run a poultry farm. This was where I spent my summers and imagined what his youth was like on the family ranch in Koch Hisar. As odd as it seemed, it felt like I was meeting my grandfather in his youth when we explored village life in Paruyr Sevak. We were in awe of their commitment and understanding that maintaining the land is the essence of patriotism. Through these regular folks, we have gained such valuable insight into the homeland. Our desire to listen, learn and fulfill a common vision with resources from the diaspora was a beautiful match for these people who have little materially, but are wealthy in every meaningful way. We were searching for something and somewhere to make a difference. God brought us to Mary and the Paruyr Sevak village. It’s that simple.

Sharing a meal with village mayor Ludwig Stepanyan, his family and our dear friend Mary and Paros partners

If we can, just for a moment, forget about geo-political turmoil, political unrest and the enormous challenges of nation building that dominate our thinking. If we choose to search, there is something special awaiting each of us. At the very foundation of the pyramid of life are people and our relationships. It’s what motivates the human soul and provides the creative energy for adding value. From 1894 to 1923, an unnatural state was formed as a result of the atrocities of the Genocide. We became a fragmented people scattered around the globe subject to the impact of cultural assimilation. Our recovery began in Europe, the Middle East and the Americas as we established a new identity with each other. Communities were built in Detroit, Boston, New York and elsewhere. One major piece was missing—a connection to the homeland. Those of us born in various countries of the diaspora longed for an identity with the highlands based on the stories our grandparents told us and by reading the ever-increasing number of volumes on our history, geography, culture and genealogy. When the homeland became more accessible to the diaspora, it was not the buildings but the people within those structures that helped us dissolve the stereotypes established by decades of separation and boosted our global recovery. Building real human relationships with our brethren in Armenia contributes slowly to the reconnection of this dispersed state. It is somewhat tragic when we contribute financially to the development of schools, infrastructure and the economy in the homeland and never realize the opportunity to meet the faces benefitting from our contribution to a prosperous Armenia. Our story is similar to many and has produced global friendships that are life-changing. 

In 2018, when our extended family first visited the arid region in southern Armenia where the village of Paruyr Sevak is located, we were looking to help a border village but the reality was we were looking to make friendships. Friendships build trust and combined with listening created a process of continuous improvement. We live in the United States but love Paruyr Sevak as if we lived there. I feel the same sadness when we leave the village as I did when I left my grandfather’s farm as a kid. I am filled with a void but also the anticipation of return.

There is great opportunity with a simple model of Armenians from the diaspora committing to a long-term relationship with a border village with the assistance of outstanding foundations such as Paros. It is a winning formula that is effective and relatively easy to replicate. It requires a sincere effort to build relationships based on their needs and respect. The physical results are but one aspect of the success. When young people have schools, playgrounds and other quality of life projects, two special things occur. The children begin to dream again as the burden of life is slightly lifted. These people are resilient and ask for little but create small miracles when they are supported. The other gift is that your paths will cross with like-minded Armenians who are going about their important work. We met a group called Focus on Children Now that donates school and playground equipment. They furnished the new preschool and exterior in Paruyr Sevak. Another group called Hoops for Haiastan installed a basketball court with soccer capability for the secondary school. It is their first real playground. The point is that no one is an island in this journey. We network together and move rocks previously thought to be immovable. We lost the longtime mayor of the village Edik Stepanyan to COVID during the pandemic. He was our friend and compatriot. His son Ludwig is now mayor. We met him in late October and immediately bonded in a common vision. He invited us to his home several times to share a meal and more importantly to become family. I was thrilled to hear that a fellow AYF alumnus and longtime supporter of Camp Haiastan John Mangassarian is continuing his own journey in Armenia. He is leading an effort to renovate the gym at the Ginevet/Nor Ughi school that is posted as a project on the Paros website. The village is located near Khor Virap. If you find it in your heart, please contribute to his effort or join them when they go to Haiastan in July. With each project, the foundation between the diaspora and the homeland is strengthened ever so slightly as respectful relationships are formed. The joy that we from the diaspora receive is continuous and self-sustaining. We have never met finer people than our friends in the homeland.

In our quest to understand the people of Armenia and their perspectives on politics, security and sovereignty, there is no better source than those who live on the edge of reality every day holding the land. Go to Tavush, Syunik or Artsakh (when we can) to listen, learn and make incredible friendships. Imagine a diaspora and homeland anchored by thousands of relationships that transcend governments, politics and alliances. These are the foundations of a lasting bond with the homeland. There are times when we as Armenians from the diaspora may inadvertently advocate ideas that are based on where we live. Through friendships like Mary and the countless residents in this precious border village, I have learned that the views of the people securing our presence is invaluable. There are times when geo-political analysis and external sources must be subordinated simply to the idea of what the people who have made the commitment to the land believe. With this approach, together we have made incredible progress, and we have been blessed with enduring relationships.