PRESS OFFICE
Diocese of the Armenian Church of America (Eastern)
630 Second Avenue, New York, NY 10016
Contact: Jake Goshert, Coordinator of Information Services
Tel: (212) 686-0710 Ext. 60; Fax: (212) 779-3558
E-mail: [email protected]
Website:
October 7, 2005
___________________
A MESSAGE FROM THE PRIMATE
ANNOUNCING THE 1600TH ANNIVERSARY OF THE ARMENIAN ALPHABET
On the Occasion of the Feast of the Holy Translators
October 8, 2005
“Now my dear Armenian people: Continue to hold our authentic Mashdotsian
alphabet close to your heart!” wrote His Holiness Karekin II, the
Supreme Patriarch and Catholicos of All Armenians, earlier this year, as
he announced the 1600th anniversary of the invention of the Armenian
alphabet. In roughly A.D. 405, St. Mesrob Mashdots, with the support of
Catholicos St. Sahak Bartev, created an alphabetic script to give form
and literary weight to the spoken Armenian language. The alphabet
opened a new chapter for our people, allowing them for the first time to
understand and implement the word of God.
Our own Diocese will launch the celebration of this milestone on the
Feast of the Holy Translators, and related activities will occur through
the following year. Simultaneously, our Diocese is in the midst of its
“Year of the Youth: Carrying the Flame.” Its objective is to reach out
to our younger generation, inspiring and preparing them to be leaders of
our church. We want them to accept and carry the bright flame of our
heritage. And for us as Armenian Christians, that flame has two parts.
At its hot blue core is the light of Christ, which guided the wise men
to Bethlehem, shined on our homeland 1,703 years ago, and illuminates us
to this day.
Topping off that core, surrounding it, and feeding off it, is the yellow
fire of Armenian culture. That is what constitutes the “uniqueness” of
our church. And no development has contributed more to that uniqueness
than the Armenian alphabet. It strengthens our identity as a people and
church, and gives us the opportunity to maintain and develop the
Armenian Church. The conjunction of our “Carrying the Flame” theme with
the 1600th anniversary year is therefore fitting.
Many have noted that in important ways, the invention of the alphabet
was more momentous than what had come before. Previously, there had
simply been a church in Armenia, as there had been elsewhere. But with
Mashdots’ innovation, henceforth it would be an Armenian Church. Or
rather, the Armenian Church: a home for all the Armenian people.
Essentially, the creation of the alphabet “Armenized” Christianity, and
jump-started a new era, a golden age, for our nation. Amid the
flowering of literature and translations came the birth of the Armenian
Bible, through which the gospels, psalms, and by extension the liturgy,
all were reincarnated as Armenian possessions. And in this way, our
flame grew larger, stronger, and brighter.
Clearly, as we reflect on the 1600 years of progress from the alphabet’s
invention to the present day, we can see that the Armenian language is
not separate from our faith. There is a unity among them, and teaching
the faith and language ought not to be seen as two different things.
Here at the Eastern Diocese, we view the 1600th anniversary year as an
opportunity to celebrate the conjunction of faith and culture that makes
our church unique. We are committed to employing new technologies,
creating new programs, and finding new ways to convey our language,
faith, and identity. And in this “Year of the Youth,” we are committed
to helping young people to understand and carry forward that
identity-that wonderful flame-in a way relevant to our own time.
Regional meetings, local parish programs, publications, and Internet
tools are among the concrete steps we are committed to taking in the
year to come. You will be hearing more about these initiatives in the
weeks to come.
I invite everyone-from our leadership to each and every parishioner-to
be a part of this commitment. Naturally, it is not a commitment for one
year only: in many ways, it is only the beginning of a period of even
greater outreach. Like the Holy Translators of 1600 years ago, our goal
will be to help our people understand and implement the word of God.
Simply put, this 1600th anniversary year is an opportunity to add fuel
to, and fan the fire of, a flame that has nourished and guided our
people for 17 centuries. May our risen Lord continue to shine His light
on our church and people, and grant us the strength to achieve all our
aspirations.
With prayers,
Archbishop Khajag Barsamian
Primate
WVI rehabs damaged houses in earthquake-affected Gegharkunik region
World Vision Armenia
14 Oct 2005
World Vision rehabilitates damaged houses in earthquake-affected Gegharkunik
region
World Vision Armenia has completed the rehabilitation of more than 160
houses spread across nine villages in north-east Gegharkunik region near the
Armenian-Azeri border, after an earthquake hit the region in March 2005.
The 5.5 Richter scale quake damaged some 500 houses, most of which were made
of stone and mud.
While most buildings remained intact, their weakened walls and ceilings made
them dangerous for habitation, especially in cold, wet conditions.
For many of the refugees from Azerbaijan living in the area, these houses
were their only assets and most did not have the means to undertake the
necessary repairs.
World Vision’s Gegharkunik Area Development Program (ADP) responded
immediately by distributing Gift-In-Kind winter clothing and coordinating
the emergency repair work to afford basic shelter and protection for
families during the harsh winter.
A World Vision assessment estimated repair costs at US$500-US$1,000 per
house, depending on the extent of damage.
World Vision provided construction materials to households that received
light damage to carry out repair work independently, as well as conducted
safety building training for the villagers. More seriously damaged houses
were rehabilitated with the help of professional builders.
Mutakhyan Anahit, mother of five from Jaghacadzor village, lamented that the
earthquake ruined the roof of their house.
“Each time it rained, it poured immediately inside the house. All day long
we were busy dredging the water out,” she said, pointing to the damp walls
in her house.
“If it was not for World Vision’s help, we would be compelled to sell our
house and move to another to survive the winter. The temperature here drops
to minus 25 degrees Celsius,” added Anahit.
Forty-three-year-old Manushakyan Hovaness lives in the village of Sotk where
the earthquake razed the carrying wall of his house to the ground.
“I was afraid our home could collapse any minute,” he said. World Vision
provided Hovaness with building material and helped to rebuild it within
five days.
The rehabilitation project was funded by World Vision offices in Hong Kong,
Switzerland, United States and United Kingdom.
NCI Holds Public Hearings on Property Rights and Their Violation
PRESS RELEASE
The National Citizens’ Initiative
75 Yerznkian Street
Yerevan 375033, Armenia
Tel.: (+374 – 10) 27.16.00, 27.00.03
Fax: (+374 – 10) 52.48.46
E-mail: [email protected]
Website:
October 13, 2005
National Citizens’ Initiative Holds Public Hearings on
Property Rights and Their Violation
Yerevan–The National Citizens’ Initiative (NCI) today continued its series
of public hearings with a town-hall meeting on “Violations in Property
Alienation.” By means of the event, NCI brought a new stimulus to the civic
movement against the human rights infringements taking place during
implementation of the new construction plan for Yerevan. On August 24, at
the time of the first hearings devoted to this issue, NCI had underscored
the need to prepare a special report.
NCI program coordinator Edgar Hakobian welcomed the audience with opening
remarks. This was followed by a video clip on the recent and ongoing
violations against the residents of the “alienation belt” in the capital’s
Kentron community. “The legal abuse against the citizens of Armenia is
continuing and no end seems in sight. For many of our fellow dwellers life
has turned into a nightmare; numerous families are on the streets for quite
some time now. In addition, if the state is refusing to restore the
infringed rights of its own citizens, then civil society has no right to
remain silent. And in various ways our Initiative is trying to assume its
share in the prevention of those contraventions,” Hakobian said, who also
gave eyewitness testimony on several such breaches.
Armenian Center for National and International Studies (ACNIS) director of
research Stiopa Safarian made public NCI’s special report entitled “The
Victims of State Necessities,” in which a group of analysts has thoroughly
examined the legitimacy and constitutionality of this process. “The
addressees of the review are not the Armenian public alone but also those
officials who have not yet lost the capacity to listen and make a real
assessment. Just as Armenian citizens have exhausted all possible avenues
for defending their rights, it seems the body politic likewise has lost the
capability to stop those unlawful acts. With this report, we seek to give
new impetus to the process by means of inviting to this question the
attention of not only local but also international human rights
organizations,” Safarian concluded.
Illegalities and arbitrariness are still so widespread in Armenia that this
autumn the country’s ombudswoman Larisa Alaverdian had come up with a
special report in this regard. “The human rights defender had been
criticized for her 2004 annual report, where the facts pertaining to the sad
state of human rights were either under-expressed or entirely missing. That
gap has been filled by the special report,” Alaverdian said. She also
expressed a conviction that even after the revelation of relevant evidences,
unlawful acts continue unabated.
In his turn, Armenian Bar Association member Arthur Grigorian brought forth
numerous examples of the breach of citizens’ rights to judicial protection.
“Indirect persecution also has started against human rights advocates and
legal defenders. A vivid illustration of this is the arrest, based on
fabricated accusations, and night trial of Vahe Grigorian, director of the
legal firm ‘Right,'” Arthur Grigorian noted. The participants in the hearing
recalled that Vahe Grigorian is the lawyer for a number of families being
evicted from Biuzand Street who by way of his professional practice is
generating serious impediments for the “digestion” of these illegalities.
The assembled NCI activists and other public representatives made an appeal
to the governing authorities to put an end to such unlawful and undemocratic
deeds.
Despite the invitations that were sent to a range of state bodies, there
were very few government officials who took part in the session. Chairman
Karen Davtian of the Bureau for the Implementation of Yerevan’s Construction
Investment Plans attempted to substantiate the legitimacy of property
alienation. According to him, the number of disgruntled citizens is small
because approximately 1200 residents of that area already have signed
pertinent contracts and received compensations. In the words of Davtian, the
complaints by many are baseless since those people do not possess any
documents that confirm their right to proprietorship.
However, the scores of citizens who participated in the public roundtable
with their private testimonies maintained the contrary and presented their
own counter evidence as victims of the state’s “eminently false domain and
needs.” Sedrak Barseghian in particular pointed out that the company, which
received the permission to carry out construction in that zone has an
enormous debt to the state. Biuzand Street residents Vachagan Hakobian,
Levon Ghasabian, Gohar Gharibian, and Iskuhi Bilian, on the other hand,
testified that the state authorities were evicting the inhabitants from
their homes without compensating them.
The remainder of the session was devoted to exchanges of views and policy
recommendations among the public figures and policy specialists in
attendance. Noteworthy were interventions by MP Vardan Mkrtchian; Samvel
Davtian from the Bureau for the Implementation of Yerevan’s Construction
Investment Plans; Arsen Lalayants of the Yerevan City Hall; Artak Bektashian
from the Ministry of Nature Protection; NCI activists Vardan Siradeghian and
Liana Grigorian; chairman Avetik Ishkhanian of the Armenian Helsinki
Committee; Artak Kirakosian from the Civil Society Institute; chairman Hakob
Sanasarian of the Greens’ Union; the Armenian ombudswoman’s chief advisor
Zhora Khachatrian and specialist Silva Markosian; OSCE Yerevan Office
representative Lilit Umroyan; a group of former residents of Biuzand,
Lalayants, Aram, and Pushkin streets; and many others.
The National Citizens’ Initiative is a public non-profit association founded
in December 2001 by Raffi K. Hovannisian, his colleagues, and fellow
citizens with the purpose of realizing the rule of law and overall
improvements in the state of the state, society, and public institutions.
The National Citizens’ Initiative is guided by a Coordinating Council, which
includes individual citizens and representatives of various public,
scientific, and educational establishments. Five commissions on Law and
State Administration, Socioeconomic Issues, Foreign Policy, Spiritual and
Cultural Challenges, and the Youth constitute the vehicles for the
Initiative’s work and outreach.
For further information, please call (37410) 27-16-00 or 27-00-03; fax
(37410) 52-48-46; e-mail [email protected]; or visit
Antelias: The 76th academic year of the Seminary kicks off
PRESS RELEASE
Catholicosate of Cilicia
Communication and Information Department
Contact: V.Rev.Fr. Krikor Chiftjian, Communications Officer
Tel: (04) 410001, 410003
Fax: (04) 419724
E- mail: [email protected]
Web:
PO Box 70 317
Antelias-Lebanon
Armenian version:
THE 76TH ACADEMIC YEAR OF THE
SEMINARY KICKS OFF
The Seminary of the Catholicosate of Cilicia resumed its functions on
October 10 with the launch of the academic year 2005-2006, its 76th since it
was established 75 years ago.
The official launch of the academic year was held early in the morning in
Bikfayya under the patronage of His Holiness Aram I. Primate of the Diocese
of Lebanon Bishop Kegham Khatcherian presided over the event, which was
attended by Seminary’s faculty, former dean and long time professor Mr.
Kevork Kandaharian, members of the Cilician Brotherhood, deacons and around
60 old and new Seminary students.
The event started with the performance of Alma Mater of the Seminary and the
“Vork Zartaretsin” hymn by the Seminary’s choir under the direction of Rev.
Fr. Magar Ashkarian. Students read out parts from Nareg and the Holy Bible.
The Dean of the Seminary, V. Rev. Fr. Krikor Chiftjian spoke about what the
Seminary has given during its 75 years of existence. He briefly talked about
the program of work for the next academic year. He highlighted the
importance of individual work by the students for their development,
stressing that this should be accomplished by persistent efforts.
Primate Bishop Khatcherian delivered the closing remarks of the event, tying
the purpose of His Holiness’ Pontifical visit to Canada and Northern America
to the day’s event.
“His Holiness is not physically present at this time, however his heart
certainly beats for the Seminary at all the ceremonies organized on the
occasion of the Seminary’s 75th anniversary,” said the Primate.
“You represent a unique group from our people, chosen for a special mission.
The sources and principal purposes of that mission are our God, our church
and our people. In order to serve God, our church and people, however, you
have to be prepared, enriched so you can one day enrich our people
yourselves and fulfill its spiritual needs,” he said.
The event came to its end with “Cilicia” and the Priamte’s prayers
(“Bahbanitch”). The administration and faculty had a consultative meeting
afterwards.
##
The Armenian Catholicosate of Cilicia is one of the two Catholicosates of
the Armenian Orthodox Church. For detailed information about the Theological
Seminary of the Cilician Catholicosate, you may refer to the web page of the
Catholicosate, The Cilician Catholicosate, the
administrative center of the church is located in Antelias, Lebanon.
ArmeniaNow.com – 10/14/2005
ARMENIANOW.COM
Administration Address: 26 Parpetsi St., No 9
Phone: +(374 1) 532422
Email: [email protected]
Internet:
Technical Assistance: (For technical assistance please contact Babken
Juharyan)
Email: [email protected]
BIKING FOR BUCKS: ARMENIA’S FIRST FITNESS MARATHON PUTS NEW SPIN ON CHARITY
By Suren Musayelyan
ArmeniaNow reporter
On Saturday afternoon in Yerevan’s Republic Square, several dozen Armenians
and international expatriates will ride bicycles for six hours. And go
nowhere.
Considering Yerevan’s congested traffic patterns this may not be
unprecedented. But as an event that combines sport, fitness, singing, dancing,
prize-drawings, martial arts, fashion and charity, the `Schwinn Cycling
Marathon’ is surely a first for Armenia.
A fitness fad throughout the Western world for several years, `spinning’ was
introduced to Armenia last year when the Armenia Marriott Hotel started
classes in its new fitness center.
Marriott Fitness Consultant Andrzej Hentszel started classes with five of the
specialized stationary bicycles, and the hour-long exercise classes became so
popular that reservations were required.
Hentszel trained former Armenian champion boxer Mher Grigoryan to share the
workout load and expand classes to accommodate the popularity of spinning.
Last spring the number of bikes were doubled, and the exercise – first almost
exclusively made up of ex-pats – caught on also with some locals (who could
afford the $65 a month fee for fitness center use).
Now, Hentszel and Grigoryan hold five classes a week, and tomorrow (October
15) will take their spinners — as well as several first-timers (including a
team from ArmeniaNow) — outside to pedal with a purpose.
Based on a similar event he organized in Warsaw (where he worked before coming
to Yerevan), Hentzel has put together the spinning marathon to raise money for
the Shoghakn NGO – to support Nerses Mets Special Boarding School N4 in
Yerevan to repair its building.
Each team `buys’ its time on one of the bicycles – about $22 for one hour, or
about $100 for the entire marathon.
`We will have 11 bikes – one for me, and ten for all the participants. So far
we have around 40 registered participants. We have teams – Austrian Airlines,
HSBC Bank, ArmeniaNow, as well as a couple of individuals,’ says
Hentszel. `The aim of the marathon is to move all the bikes for six hours.
People can change whenever they want, but the bike should move all the time.’
Most participants are expected to go for short periods of time. (For example,
the 7-member ArmeniaNow team will takes shifts of 30 minutes.) But for
Hentszel and Grigoryan, the event will surely define `marathon’, as each of
the trainers will go for the entire six hours, from 12-6 p.m.).
The event is hoped to raise $5,000 for the school, through the team
contributions and from sale of raffle tickets during the event. Also, as the
bikes will be across the patio from the hotel’s outside café, the Marriott
will give all sales from the café during the marathon to the charity.
Spinners and onlookers during the marathon will be entertained by singers,
dancers, a fashion show, a wushu (martial arts) exhibition – all hosted by
popular Armenian TV Star Aram Chakhoyan.
Raffle tickets, at about $4 each, will give buyers a chance to win two nights
at the Marriott’s Renaissance Hotels in St. Petersburg and Moscow, Russia.
(Two people in each hotel, and not including travel expenses.)
Hentszel, 34, says while the focus on Saturday is to improve the condition of
the boarding school, spinning itself () has proven an
effective means of fitness training.
`You sweat a lot, and so you lose your weight, or calories, and can get a
better shape,’ says the instructor, adding that a 45-minute spinning session
may burn between 600 and 700 calories.
Spinning classes are always accompanied by loud music with a clear and
hypnotic beat. A device on the frame allows the rider to adjust the resistance
to his/her liking.
`This is like riding a bicycle, so you can imitate going up to the mountains
or just running,’ says Hentszel, adding that this workout is good for the
legs, the butt, other groups of muscles, and also for the heart.
And on Saturday, he hopes it will be good for a school of needy children.
In May 2003, he organized Poland’s first spinning marathon, for the benefit of
a women’s shelter.
`I thought maybe we could also organize a similar charity marathon in
Armenia,’ says Hentszel. `I am glad these marathons have been kept running in
Poland already for a third year, and if it proves a success in Armenia, we
hope to have such marathons at least once a year.’
PENNY FOR A POUND?: GOVERNMENT OFFERS PLAN TO COMPENSATE LOST DEPOSITS
By Suren Deheryan
ArmeniaNow reporter
It is estimated that when the Soviet Union collapsed approximately 1 million
Armenians had bank accounts holding a total of 6.5 billion rubles. At late
1980s exchange rate the amount would have made about $5-6 billion. Real market
value of the money ranges as high as $800 million.
When communism disappeared, so did the Armenians’ money, lost to
hyperinflation and in accounts that were frozen.
On Wednesday, during an address to the National Assembly of Armenia, Prime
Minister Andranik Margaryan, unveiled the Government’s plan to help people get
their money back – although only a fraction. The Government plans to allocate
about $2 million in next year’s budget to finance the payback.
Citizens such as Vrezh Minasyan, 68, listen with interest, but without much
hope.
By 1990, Minasyan, a construction engineer, had saved 10,000 rubles –
approximately $9,000 at that time.
Minasyan estimates that he and his wife saved at a rate of about 1,000 rubles
a year. Still, the amount would have been enough to by a new Niva. The amount
he might expect back would hardly be enough to buy tires — $460. (The
Government plan would compensate accordingly: up to 1000 rubles, $200; 1000-
3000 rubles, $340; 3000-5000 rubles, $420; 5000-10,000 rubles, $460; more than
10,000 rubles, $480.)
Opposing a bill put forward by the coalition party Orinats Yerkir that called
for spending $83 million on all deposit holders, the Government plan would
compensate depositors in stages, beginning with those who are now receiving
State welfare. No dollar figure has been calculated for the overall Government
plan.
The scheme is hardly anything for those such as Minasyan to get excited about.
Nor does it impress opposition politicians, who, for years have raised the
issue as evidence of the Government’s inability to care for its constituents.
National Assembly deputy Hmayak Hovhannisyan, who is the most active among non-
partisan opposition deputies in the matter of returning deposits, is not
satisfied with the plan.
`If only $1 billion are envisaged to be spent from the budget next year, then
that makes only 0.2 percent (allocated for compensation). And it is
ridiculous, if we take into account the fact that the total deposited sum
subject to return makes 8 billion, 200 million Soviet rubles (about $7
billion – at Soviet-era rates),’ says Hovhannisyan.
(In some post-Soviet states deposits were returned at different values. For
example, in Russia 1,000 Soviet rubles were compensated with $34, in Belarus –
with $77, in Kyrgyzstan – with $6.5, in Moldova with $74 and in Lithuania,
with $250.)
According to Hovhannisyan, for a fair return of deposits it is necessary to
compensate at least at a ratio of 1 to 10, i.e. $100 for 1,000 rubles. In this
case, $820 million will be needed.
`The terms of returning deposits should be within the limits of common sense,
for example within ten years, but not 400 years (according to his $820 million
figure),’ the deputy says.
Markaryan said the State will determine on a year-by-year basis how much will
be allotted from budgets. Already, next year’s proposed budget represents an
increase of nearly 20 percent in pubic spending.
Meanwhile, Vrezh Minasyan isn’t out shopping . . .
`We understand that the returning of deposits is a luxury for our state
today,’ he says. `But at least they could compensate it in a way that a person
should not feel disappointed about the life that he has lived.’
HOPE FOR BETTER HEALTH: POLYCLINICS TO BE FREE BEGINNING NEXT YEAR
By Arpi Harutyunyan
ArmeniaNow reporter
Beginning next year, all Armenians will be treated free of charge in the
republic’s polyclinics.
Currently free polyclinic services – examinations, diagnosis, some vaccines,
etc. – are available to those who qualify for State aid. But the new policy
will make such services free to everyone.
Even though Armenia’s `poorest’ (and elderly) have had free access to
polyclinic services, health officials believe there are many – also
vulnerable – who are not getting primary care because they cannot afford it –
either due to legitimate fees, or to bribes, that are a common part of the
healthcare experience here.
(Public access to healthcare in Armenia has severely declined over the past 15
years due to widespread poverty and corruption among medical personnel. A
nationwide household survey conducted by the National Statistics Service in
2003 found that only one in three people visit a medical facility once they
have problems with health.)
The new policy is expected to favor, for example, pregnant women who should
already be getting free healthcare, but maternity hospitals are among the most
corrupted of Armenia’s healthcare structures.
`When we say primary healthcare is free that means nobody can demand money
from citizens at the polyclinics anymore,’ says Armen Soghoyan, head of Health
and Social Security at the Yerevan Municipality.
The State expects to spend about 39 billion drams (some $87 million) on
general public health next year. The amount designated for polyclinics has not
yet been determined.
The new policy, announced Monday, will do away with the tradition of `open
doors’ – occasionally designated days on which all citizens were treated for
free.
For example, on October 8, in honor of the 2787th anniversary of the founding
of Yerevan, 5,300 citizens took advantage of the latest `open doors’ day.
During a press conference, Soghoyan was asked whether making the polyclinics
entirely free would have a damaging effect on the quality of care expected.
Soghoyan replied that the amount of the allocated money (about $25-27 per
citizen), naturally, implies relevant quality. (He said it does not mean,
though, that patients will be asked, for example, to bring their own bandages,
as is sometimes the case now.) Subsequently priority will be given to the
diagnosis and prevention of illnesses.
`Health care establishments are state institutions, and the size of the wages
are decided by the director of the given institution. Of course, increase of
health care establishment budgets is foreseen but at present no drastic
increase of salaries is possible,’ says Soghoyan.
(Information for this report was also provided by RFE/RL
)
INMATE IN CHARGE: ACCUSED MURDERER RE-ELECTED MAYOR IN NOR HAJN
Shakeh Avoyan
Radio Free Europe/Radio Liberty
The mayor of a small town near Yerevan who was arrested late last month after
reportedly shooting dead a local rival has been reelected for another three-
year term.
Official results of Sunday’s election showed Armen Keshishian winning nearly
50 percent of the vote, against 41.5 percent polled by his sole challenger for
the post of Nor Hajn mayor. It is the first time that a jailed person wins an
election in post-Soviet Armenia.
`It can be said the election in Nor Hajn was the most peaceful in the entire
district,’ the chairman of the district election commission, Gnel Ghalumian,
told RFE/RL. `I feared something bad might happened, but everything was
alright.’ He said the commission has not received any written complaints from
the defeated candidate.
Keshishian has been under police custody since a September 24 bitter argument
with the head of the local power distribution network, Ashot Mkhitarian, which
resulted in the latter’s death. Witnesses, among them two police officers,
said the incumbent mayor fired several gunshots at Mkhitarian from an almost
point-bank range.
The killing took place in broad daylight at the site of what law-enforcement
authorities call `illegal construction’ financed by the victim. Keshishian was
reportedly furious with his failure to obtain permission for the construction.
Keshishian is now facing a lengthy prison sentence, charged with
a `premeditated murder committed in a way that endangered many peoples’
lives.’
The two men are said to have fallen out last year, leading Mkhitarian to back
the mayor’s election challenger who heads the local branch of the Yerkrapah
Union of the Nagorno-Karabakh war veterans. The dead man was reputed to be a
protégé of Armenian `oligarch’ Gagik Tsarukian, while Keshishian was until now
close to Prime Minister Andranik Markarian’s Republican Party.
The outcome of the Nor Hajn election may have given Keshishian a huge moral
boost, but it is unlikely to prevent his trial and almost certain
imprisonment. Under Armenian law, criminal suspects can contest any election
before being found guilty by court. And unlike parliament deputies, heads of
local government do not enjoy immunity from prosecution.
`I have no idea how he is to govern the town until the court verdict,’ said
Ghalumian.
It has emerged that the handgun used in the Nor Hajn shooting had been
presented to Keshishian by Markarian. Newspaper reports have said Markarian’s
gift pistols have also been used in other crimes. The embarrassed prime
minister assured journalists last week that the Armenian police will now
screen prospective recipients of such presents `more strictly.’
Sunday also saw local elections in 12 other towns and some 270 villages across
Armenia. The polls were effectively boycotted by the opposition.
SHORT ON TRADITION: RISING HEMLINES RAISE EYEBROWS AND CHALLENGE CONCEPTS OF
ARMENIAN FEMALE PROPRIETY
By Marianna Grigoryan
ArmeniaNow reporter
When this school year started a month ago, it seems some Yerevan girls’
hemlines stayed on holiday. Better put: Hemlines are up, and so is attendance
of boys standing outside university entries to offer fashion commentary . . .
There is a popular, if peculiar, social study that says when economic times
become better, women’s skirts become shorter. Yerevan would be the
sociologist’s friend in this case, as, with double-digit GDP rise have come
near single-digit length mini-skirts.
`During the last one-two years we sold more short skirts than during the
previous five years,’ says Vartan Andreasyan, director at a of women garments
shop in Yerevan. Andreasyan says the introduction of knee-high boots
contributed to the appearance of thigh-high skirts. But there are other
reasons, too:
`Armenian girls have recently become freer, although this does not mean their
taste has improved,’ says designer at the `Lilit’ fashion center Lilit
Margaryan. (Margaryan mentions with regret that fashion in Armenia is dictated
not from Paris or Milan but from Turkey and Dubai. The result of `fair
fashion’ is that the Armenian girls choose things that are
supplied. `Otherwise maybe nothing would be so flashy. The greater part of
girls and women do not know what is worn where. For instance, they can wear
beach dresses in a restaurant; they can go to university in an evening gown
made for a restaurant.’) Still:
`If years ago a short skirt or open dress were exceptionsal in our lifestyle,
today nobody will be shocked at it.’
The designer apparently has not stood, however, outside places such as Bryusov
Institute, Yerevan’s unofficial `babeland’ (where the enrollment is almost
entirely female), and watch the boys watch the girls go by.
`Inch lavn es’ (`What a beauty’), `Aziz’ (`Love’), `Kyank’ (`My
life’), `Kyankis yerazank’ (`Dream of my life’), `Tsit’ (`Birdie’).
Girls such as 18-year old Emma Grigoryan are used to such commentary that,
in `progressive’ societies would be seen as sexual harassment, but here is
taken (or at least tolerated) as part of the mating ritual, as surely as `love
forever’ initials carved on a poplar.
`I like wearing short skirts, it emphasizes my style and I feel more
worthwhile,’ says Emma. `If I pay attention to the way some people react to my
look I will just sit at home and do not go outdoors. That is why I try to
ignore many things and do not be upset. Although civilized compliments also
happen.’ (These are not your grandmother’s Armenians!)
Emma crosses the street in her short skirt trying to reach the bus station
and `ignoring’ several dozens of very interested glances.
The story is almost always the same and repeats.
`Akhper (brother), how can we keep silent and hide our thoughts when such
beautiful birdies come across,’ says one of the boys outside Bryusov.
Few `civilized comments’ come from babushkas.
The elderly (some who seem to have forgotten that in the `60-70s, Soviet
Armenia had its own sort of hemline perestroika), have a low tolerance for
high hemlines.
`Shame on them. How can they wear such things? Was it like that in our
times?!’ Antaram Mkrtumyan, 70, gets angry and shakes her head as a sign of
her displeasure. `Don’t they have parents or brother to show their real
place?’
Well, new age `Yerevan Akhchikner’ such as Anahit Hakobyan, have both. But in
the battle for a teenage girl’s attention, when culture and fashion
collide . . . well, let us put it this way: There is a reason why the History
Channel and Fashion TV don’t share the same audience.
`It is very hard to convince my family that wearing short skirts is not that
bad,’ says, Anahit, 17. `Either my brother forbids me, or my father, so I
sometimes try to find a proper moment to escape their eyes and go out in a
short skirt.’
Like cultural changes that eventually (or not) find their way into the
republic, the maxi interests in miniskirts is a Yerevan phenomenon.
Narine, a 19 year old resident of Echmiadzin studying in Yerevan says showing
skin in the capital is a whole different matter than in the city of the Holy
See (or anywhere else outside Yerevan).
`If a girl has a freer style, neighbors and relatives begin discussing
her `moral character’,’ she says. `That is the reason we prefer to wear
something while leaving home and then change the dress in the capital, which
is not convenient at all, but we want to be fashionable and nice.’
It’s only 20 kilometers from Echmiadzin to Yerevan. But a lot of changes take
place – including a girl’s fashion freedom.
Christine Besalyan, professor at the Interlingva Lanugage University agrees
that everything mixes because of unawareness.
`I don’t think it is right to go to university in very short, flashy clothes,
although many do not feel the nuance,’ says Besalyan. `If everything is done
with good taste, it is interesting and beautiful, otherwise it can be a
hindrance to studying. And some girls seem to go to university to show off,
and not for getting knowledge.’
University student Gagik Sughyan knows something about `hindrance’.
`If there is a girl in a short skirt in the classroom during the lesson it
shifts attention. We do not listen to what the instructor says and what the
lecture is about,’ he says, then adds: `But of course it is pleasant.’
HEALTHY SKEPTICISM: CONSUMER RIGHTS ADVOCATES URGE SHOPPERS TO CHECK LABELS
BEFORE PURCHASING
By Mariam Badalyan
ArmeniaNow reporter
The most trustworthy protectors of consumer rights are the Armenian food-
consumers themselves, the Union for the Protection of Consumer Rights NGO
says.
Despite constant efforts on behalf of local NGOs and international
organizations – including monthly product monitoring – food safety in Armenia
is still a big issue.
Last month a monitoring of products conducted by the UPCR in 21 shops, food-
stalls and supermarkets revealed 50 items of outdated or wrongly labeled food
products. The union advises Armenian consumers to look carefully on the labels
even in the supermarkets, where products are claimed to be more reliable.
`At the moment this product was bought,’ independent expert Anahit Chalkadryan
says showing a can of Russian `Moya Semya’ mayonnaise, `it had run out its
expiration date for 10 days already.’ And, she says, holding a colorful pack
of sweets that has no label: `This candy is made by an unknown producer. It is
obvious that this product is made by a private person at his/her home.’
Chalkadryan showed another such candy bought two years ago. `This means that
nobody had stopped the small food-stall from selling this product, which
obviously has demand.’
According to Armenian law only registered producers – firms or private
entrepreneurs, have the right to produce food, and the shops selling products
without a certificate will be fined 100,000 drams ($225) for the illegal
transactions, whereas the fine for selling a product with an expired date is
10-50,000 drams ($22-112).
`The fine for selling a product with an expired date is very small, plus the
law does not contain information on what is done to the product. The vendor
may well continue to sell it,’ head of the UPCR Abgar Eghoyan says.
Currently, UPCR and the State Agency of Quality are jointly working on a draft
government order on the confiscation, storage and utilization of dangerous
food.
A change in food production law requires that all products carry Armenian
labeling, a requirement that some shop owners find an unwelcome addition to
their routine.
`Information on the product in Armenian will enable the Armenian consumer to
better understand the way product must be used or stored or its side effects
if it is a medicine,’ Chalkadryan says. `Besides, it will help to avoid fake
products.’
`The changes to the law will enable the consumers to be legally better
protected,’ head of the organization Abgar Eghoyan says,’ But in order for the
law to work the consumers must know their rights.’
According to the changes to the law, which came into force in August, imported
products must be labeled according to the requirements of the Armenian laws.
Along with information on net weight, list of food-additives, the country of
origin, producer, directions of use, food values and bar code, now it must
indicate if the product is made of or contains Genetically Modified Organisms.
Now the law requires the label must include production day, month, year and
expiration date. Along with other new definitions, a GM product, a product
made of GM sources or other products containing GMO are now defined in the
law.
`There has been practically no control on the import of GM products in
Armenia. With the new changes to the law the consumer has a choice – he may
choose to buy a GM product or not buy it,’ Eghoyan says. `However, it was yet
impossible to prohibit entry of GM foodstuff in Armenia, like it was done in
the EU countries or Japan. Recently, Japan refused to accept tons of `Lays’
potato chips, which instead of being shipped back to the producer were
imported in the CIS countries. `Lays’ is made of GM potato and contains
synthetic flavoring. Due to lots of TV advertisements our kids buy them.’
`That a product is not labeled as GM does not mean that it may not contain GM
ingredients,’ head of `Women for Green Way for Generations’ Karine Manukyan
says. `The definitions in the law do not mean that there is any limitation on
importation or reproduction of GM foodstuff. In none of the three South-
Caucasian republics is there a single laboratory able to examine GM products
or revealing GM consistency in products. Today in developed countries stricter
measures are being applied towards GM products. However, the issue in Armenia
still remains unresolved.’
(The permitted level of EU-approved varieties of GMO in food products is 0.9%,
for GM varieties which are not yet formally approved but which received a
positive EU risk assessment is set at 0.5%. Some of the EU countries –
Austria, France, Germany, Italy, Greece, and Luxembourg have imposed bans on
some GM products despite existing EU approvals.)
As a consumer, Anahit Chalkadryan feels much safer when buying food by
Armenian producers and made of Armenian raw materials.
`Legally registered Armenian producers pass strict control by the State Agency
of Quality,’ she says. `Their production processes meet the requirements of
the law.’
Manukyan is more skeptical, however, saying one must scrutinize all Armenian
products, especially since GM vegetable seeds and unfamiliar animal breeds
have been imported from abroad over the past decade, and one cannot be sure
whether food produced in Armenia is healthy or not.
WGWG () plans to publish a report on its survey of tested products
in Armenia containing Genetically Modified Organisms.
NEW PLAN FOR OLD YEREVAN: ARAM STREET TO BECOME CENTER OF HISTORY AND
NOSTALGIA
By Gayane Abrahamyan
ArmeniaNow reporter
A new project by the Urban Planning Council of Yerevan plans to put the city’s
most historic buildings or those that best represent 19th and early 20th
century architecture – on one street.
If the plan is successful, some three years from now Aram Street, just off
Republic Square might better become known as `Old Yerevan’ Street.
Nineteen buildings that have been dismantled either because they were in bad
condition, or to make way for current urban renewal, are to be rebuilt in
their original form, reflecting the classical Russian style of the last
century.
Though coming at a time when the city center is being rebuilt, the city’s
Chief Architect Samvel Danielyan says the idea is not a new one.
`Attempts to gather these buildings in one place, to create an atmosphere
typical to Yerevan, as well as discussions about the idea have been there as
early as in Soviet times, but they have remained unrealized,’ says Danielyan.
`But it is more important today, since as a result of large scale urban-
planning processes many buildings have either been dismantled or have appeared
in a totally alien environment, are not concentrated in one place and lose
their true artistic value in an improper surrounding.’
Part of the project would include recreating backyards typical to the old
Yerevan, with small archways leading to green yards full of light, where
museums, workshops, small galleries, and old Yerevan style taverns and other
such things will be created to show the routine lifestyle and traditions of
previous times.
`This environment will be of interest for both tourists and the local
population, who will enjoy nostalgic recollections in the backyards,’ says
Danielyan. `The implementation of this project also has an educational point
of view, for the future generations has to see and be aware what ground
Yerevan has been created on, what was its architectural appearance.’
Tourism operator Hrachik Muradyan says the need for such a project is very
strong in Yerevan.
`I communicate with dozens of tourists every day and all of them ask to see
the place where they could see the old Yerevan, where are our old buildings
people used to live and how they used to live there,’ says Muradyan.
If successful, the project will feature old design, while implementing modern
construction as well. For example, an underground parking garage near the
street will accommodate 1,400 cars.
The project has the approval of 27 out of 28 Urban-planning Council members.
Only one, former Senior Architect Narek Sargsyan objected, and his protest was
related to the location.
The former Senior Architect suggested that the territory of the `Firdousi’
market be used for the implementation of the program.
`There are already 8 historical-cultural monuments at Aram Street that are not
subject to moving to another place,’ explains Danielyan. `Besides, it is the
logical continuation of the Armenian National Gallery and the History Museum.
Moreover, many of the council members suggested including the territory behind
the Gallery as well and that the street would stretch on the opposite side to
the tunnels leading to the Hrazdan gorge.’
President of the Armenian Union of Architects Mkrtich Minasyan believes this
project is the only way to preserve the old structures today.
`In this period of total dismantlement this is the only hope we have to not
lose a huge portion of our history,’ says Minasyan. `Every town is unique with
its cultural layers where the architectural structures are on the first place.
No one is impressed by contemporary buildings and skyscrapers, but our old,
narrow yards and wooden balconies with incrustations will.’
In approximately two months the full portfolio of the project will be
submitted for a tender on construction rights.
According to Danielyan, this will be one joint urban-planning program and will
not be divided into lots.
`The project will be implemented under strict supervision to escape change of
environment; although this is one joint project and demands huge investments,
the interest is already quite big and I think in five years we will wander
across an Old Yerevan Street rich with old unique colors,’ says Danielyan.
PEACE IS ONLY A NAME: AGHAVNI RECALLS THE FAR REACHING EFFECTS OF SEPARATION
By Ruzanna Tantushyan
ArmeniaNow reporter
Her name, Aghavni, means `Dove’.
It is a name meant, also, to symbolize the soul and peace.
In 1915, at the age of four, Aghavni the little dove found her place of peace
in an orphanage in Lebanon. Like thousands, Aghavni Gevorgyan was separated
from her family when invasions by Turks made orphans of Armenian
children. `Little Dove’ was sent to a home for children, founded by Americans
and Danes.
She had been there eight years when word came that she had a brother, who was
waiting for her outside the orphanage gates.
`What is a bother?’ little bird asked. `Brother is a close relative,’
explained her teacher.
Aghavni remembered that she had a brother. But the young man outside the
orphanage was not someone she recognized. Aghavni resisted his hugs. After
finding out the `brother’ was not married, the headmaster did not allow him to
take little Aghavni away although she had reached the age when the children
usually were to leave the orphanage.
In fact, Aghavni had two brothers, both of whom she was separated. One,
Hovhannes, settled in France, never to see his family again.
Aghavni’s cousin, Armenuhi, also was living in Lebanon. One day she recognized
Aghavni among the orphans. And another new `nest’ was found for Little Dove.
Sometime later – and 17 years since disappearing – a more familiar face
returned to Aghavni’s life.
A photo with her mother reminds her about their reunion in 1932, and still
brings tears of joy to Aghavni’s 96 year-old pale cheeks.
`My mother had a scar on her neck. I used to ask her what it was and how it
had happened,’ Aghavni recalls. `It was only when I had my second child that
she told me the cruel story of it.’
She had a gold chain on her neck. During the resettlement, the Turks wanted to
tear it off, but could not. It was an old peace of jewelry made by Armenian
artisans and it did not come off easily. As a result of Armenian craftsmanship
good job and the cruelty of Turkish regulars, her mother came to wear a scar
instead of a gold chain.
In 1933, Aghavni married Gevorg in Aleppo. Gevorg was from Western Armenia and
was rescued by a family of Turks who were sympathetic to the Armenians.
He learned about being an Armenian from a Turkish boy who named him `Gyavur’.
The mistress of the house where he lived explained him that `Gyavur’ meant
Armenian.
`What is Armenian?’
`You are.’
`In that case where is my mother . . .’
This is how the boy of about 12 learned about his ethnicity and had so many
questions, answers to which he thought he could find only in his village. The
quest for the answers led him back to his village, his aunt’s house and his
sister.
Aghavni interrupts her story here saying, `Old people talk much and the more
they talk the more grief you learn.’
Aghavni and her husband moved to Armenia in 1946, bringing their 6 children
with them. They had three more in the motherland. They rented an apartment in
Arabkir district near a dry cleaners.
They had hardly moved in when a young woman came with a request to fix the key
of a suitcase. They were lucky since Aghavni’s husband, Gevorg, was a
craftsman and could repair nearly everything. But even luckier was Aghavni, as
the woman was to travel to Western Armenia, and could bring some news from
Aghavni’s brother whom she lost after 1915. And she did.
Aghunik (a term of endearment) also tells the story of her younger brother,
Hakob, who was also saved after Turkish attacks. Saved, like Gevorg, by Turks.
And remembered, like her mother, because of a scar.
The scar would mark his face when he together with his brother were helping
their father to shoe the horse. Little Hakob was not strong and skilled enough
to hold the horse’s leg and the horse kicked him.
Once again, a Turkish subject lent a helping hand to Aghavni’s family. One of
the Turkish shopkeepers burned horse’s mane and put it on the child’s eye,
saving it. After Turkish attacks started, the same man paid a Kurdish man
several gold coins for him to take the boy across the Euphrates and threatened
that he would find him and kill him in case he didn’t take the boy away. Hakob
was saved.
He moved to Armavir, Krasnodar region in Russia and found a sellers’ job in an
Armenian’s shop and settled down. He married the shopkeeper’s daughter. They
had two children.
In 1937, there was an announcement according to which all those who wanted to
leave the country were free to go in 24 hours. Hakob did not. He had a family
and he was already settled down. Nevertheless, he managed to send a note that
he made on a cigarette paper where he wrote, `The wound above my eye is
cured’. The note reached Aghavni and she knew he was alive. However, they
never met.
Aghavni had nine children. Five of them are now alive, but only three live in
Armenia. She lost contact with her brother and nephews who are now in Russia
and France. Those in France know little Armenian and cannot keep in touch.
The one named Little Dove has tried to bring her family together. It seems,
though, that the events of 90 years ago are too far reaching, even after
wounds have become scars …
SHOWING AGE: MUSEUM DEDICATED TO FOUNDING OF YEREVAN HAS NOTHING TO CELEBRATE
By Arpi Harutyunyan
ArmeniaNow reporter
On October 8th, while thousands celebrated the 2,787th birthday of Yerevan,
the occasion was mournful for the director and staff of the museum where the
very creation of the capital is documented.
The Erebuni Museum – on the site that was the first settlement of the city –
is threatened by wear and tear and perceived disregard.
`The monument is deteriorating, the museum goes out of use, and the pages of
history are being deleted from our memory and the earth, while our statesmen
celebrate the 2787 years of the destructing of historic Yerevan,’ says Suren
Malkhasyan, the museum’s embittered director. He reckons that the $180,000 or
more allocated by the State for this year’s two-day birthday celebration,
could have made long-lasting improvements to his decaying history museum.
`The open-air citadel-museum is gradually destroyed since there is no roof
above them. The Karmir Blur (the name of the museum, meaning `Red Hill’) has
collapsed recently,’ he complains.
Erebuni, where in 782 B.C. the first settlers built a fortress and created a
city center, includes an indoor museum, and an outdoor ruins. According to the
director, some 5-6,000 guests visit each year.
But weather and neglect are turning the site into less of an attraction and
more of an eyesore.
The museum’s current budget of about $15,000 is financed by the Ministry of
Culture (including salaries for the director and 47 staff). At about 50 cents
for locals, and about $2 for foreigners, admission costs cover minimal
expenses.
`The situation in both open-air and indoor museums is terrible today,’ the
director says. `The rains pour under the walls of the Erebuni citadel, while
in indoor museums some of the exposition halls have turned useless because of
the dampness.’ (The museum was not eligible for the Lincy Foundation’s 2001-03
culture campaign because it’s application was not filed in time.)
In response to Armenia Now’s Inquiry on what does the Ministry of Culture and
Youth Issues (responsible for the museum) do to reconstruct Erebuni and its
branches, said: `We are well aware of the bad condition of the museums,
especially the open-air citadel,’ head of the Museum, Library and Archive
Department at the Ministry Of Culture Anahit Galstyan told ArmeniaNow. `We
know Karmir Blur has big problems. But it is unknown when the reconstruction
works will begin. I can say we have planned to open a studio-laboratory in
Erebuni Museum specializing in Urartu studies.’
The date of Yerevan’s birth is decided by the year of 782 B.C. when Urartu
King Argishti I founded the town of Erebuni. Yerevan anniversaries have been
celebrated since 1968, the year when the Erebuni Museum (with its Karmir Blur
and Shengavit branches) was founded.
The Erebuni citadel is an open-air museum of more than two hectares that
include military, business and religious complexes, the larger part of which
were unearthed during excavations in the late 1960s.
The Karmir Blur Museum is closed up at present, due, Malhkasyan says, to its
poor conditions. Keeping historic and cultural treasures in such a place, the
director says, is `a crime’.
In fact, museum employees, anticipating the building’s collapse, removed
valuables and put them in the site’s other indoor museum.
Malkhasyan jokes saying they have appealed to all agencies but the funeral
service, but they have not received any response.
Erebuni has been repaired only once since 1968, and even then, only
cosmetically.
`If only 15 million drams (about $34,000) of the sum, that was allocated for
celebrations, were allotted to our museum we would reconstruct the Karmir
Blur, and would somewhat repair Erebuni. Who needs the events if they are
organized at the expense of preserving the museum,’ says Malhkasyan.
According to Anahit Yesayan, head of Information Service of the Municipality,
funding reconstruction of the museum is not under the municipal responsibility.
SPORT DIGEST: WE’RE NOT LAST!!!!!!!! (IN FOOTBALL)
By Suren Musayelyan
ArmeniaNow reporter
Football
Armenia ended their World Cup 2006 qualifying campaign with a victory on
Wednesday to leave the bottom of Group 1.
Beating Andorra 3-0 in an away match Armenia finished sixth in the group with
7 points in 12 matches.
In the first half of the midweek clash Armenian footballers dominated the
field with ball possession and good passing, but had few goal-scoring chances.
Nevertheless, they managed to score once before half time with the help of an
Andorran defender who deflected the ball into his own net after Yeghishe
Melikyan’s cross in 40th minute. Four minutes later the referee showed a red
card to an Andorran midfielder for foul play and sent him off the pitch.
Armenia realized this `power play’ advantage in the second half with two
beautiful goals from the Hakobyan brothers – Aram in 53rd minute and Ara in
63rd minute.
Chess
Levon Aronyan won the Karabakh-2005 international chess tournament in
Stepanakert, Nagorno Karabakh. The grandmaster gained 6 out of possible 9
points in the tournament held from October 2 through October 11.
All games of the last round in Group A ended in draws, which allowed Aronyan
to finish first. Ashot Anastasyan (Armenia) and Nakamura (Japan) shared the
2nd place with 5.5 points each.
In Group B the first place was shared by Tigran Petrosyan and Sergey
Grigoryan, who gained 6.5 points each. (A1 Plus)
Gymnastics
Vahagn Stepanyan has won the title of Armenia’s absolute champion in
gymnastics winning in freestyle exercise and on the rings on October 13, and
before that in the all-round competitions. The winner on the vaulting horse
was Harutyun Merdinyan, and in the vault – Artak Sargsyan. The winner on the
horizontal bar was Serob Soghomonyan. All athletes represent Yerevan.
In women’s competitions Astghik Gyulnazaryan from Yerevan won the title of
absolute champion.
Twenty-seven male and 13 female gymnasts from Yerevan and Gyumri participated
in the tournament.
On October 20, Vahagn Stepanyan and Harutyun Merdinyan will leave for Germany.
Led by coach Hakob Serobyan they will participate in the world gymnastic
championships to be held in Stuttgart on October 21-24. (Armenpress)
F18News Summary: Kazakhstan; Turkey;
FORUM 18 NEWS SERVICE, Oslo, Norway
The right to believe, to worship and witness
The right to change one’s belief or religion
The right to join together and express one’s belief
================================================
14 October 2005
KAZAKHSTAN: CONTINUED STATE HOSTILITY TO INDEPENDENT MUSLIMS AND HARE
KRISHNA DEVOTEES
Kazakhstan continues to try to suppress non-state controlled Muslim
organisations, Forum 18 News Service has learnt. The latest attempt by the
state-controlled Spiritual Administration of Muslims in Kazakhstan (the
Muftiate) to close down the independent Union of Muslims in Kazakhstan
(UMK) is a court case, due to begin on 17 October. The Muftiate claims
that a newspaper interview given by the UMK’s head, Murat Telibekov, cost
the Muftiate the astonishing figure of 10 million tenge [487, 244
Norwegian Kroner, 62,320 Euros, or 74,690 US Dollars]. Hare Krishna
devotees also continue to experience state hostility. The latest
government attempt to close down a Hare Krishna farm on the outskirts of
Almaty is an accusation that the community acquired the land in 1992 using
forged documents. “It is quite evident to us that the head of the
administration is simply carrying out orders from higher up,” the Society
for Krishna Consciousness in Kazakhstan told Forum 18.
12 October 2005
TURKEY: IS THERE RELIGIOUS FREEDOM IN TURKEY?
The European Union (EU) must make full religious freedom for all a core
demand in the EU membership negotiations with Turkey which have just
begun, argues Otmar Oehring of the German Catholic charity Missio
<; in
this personal commentary for Forum 18 News Service
<;. Dr Oehring also calls for people inside and
outside Turkey who believe in religious freedom for all to honestly and
openly raise the continuing obstructions to the religious life of Turkey's
Muslim, Christian and other religious communities. He analyses the limited,
complex and changing state of religious freedom in the country. In
particular, he notes that Christians of all confessions, devout Muslim
women, Muslim minorities, and other minority religions face official
obstacles in practicing their faith and (in the case of non-Muslims)
strong social hostility.
* See full article below. *
12 October 2005
TURKEY: IS THERE RELIGIOUS FREEDOM IN TURKEY?
By Dr. Otmar Oehring, head of the human rights office of Missio
<;
Go to any mosque or church in Turkey and you will see people worshipping.
So clearly some religious freedom exists. Yet serious problems persist.
Religious communities are not allowed to organise themselves as they
choose. Individual religious freedom exists up to a point. For example,
you are entitled by law to change your religion and to have the change
recorded on your identity documents, but people who have done so have
faced hostility from fellow-citizens. As soon as a religious community
wants to organise itself, problems arise. This holds just as much for
Muslims as for communities of other faiths.
Although many Turks dislike the term "State Islam", it has to be stated
that Islam is organised by the state. Sunnis who consider this an
unacceptable innovation are not allowed to organise. Although Sufi orders
exist, some even with a vast membership, they have been officially
forbidden banned since the 1920s.
The main problem religious communities identify is their lack of legal
status as religious communities. In the late Ottoman period some religious
minorities had legal status under the millet system, but the Islamic
community had no separate legal status as the state was considered to be
Islamic. But since the founding of the Turkish republic, any such status
has disappeared. Some Muslims are concerned about this lack of legal
status, especially minority Muslim groups within the dominant Sunni
majority, as well as the Alevis, Shias and the Sufi orders. But few
Muslims are prepared to voice their demands for legal status openly, for
fear of imprisonment, although in recent years the Alevis have become more
vocal. This has led to their gaining some recognition as associations,
though not as religious bodies.
Religious meetings and services without authorisation remain illegal,
though it remains unclear in law what constitutes legal and illegal
worship. The Ottoman millet system recognised some religious minorities
and the 1923 Lausanne Treaty spoke vaguely of religious minority rights
without naming them, but the Turkish authorities interpret this to exclude
communities such as the Roman Catholics, Syriac Orthodox and Lutherans,
even though these communities have found ways to function. Protestant
Christian churches functioning quietly in non-recognised buildings are
generally tolerated, but Muslims gathering outside an approved mosque are
viewed as a threat to the state and police will raid them.
It is not possible for most Protestant Christian churches to be recognised
as churches under current Turkish law. But in one bizarre case, a German
Christian church was recognised in Antalya, but only by calling itself a
"chapel" not a "church." Most Evangelical Protestant churches in Turkey do
not meet in private homes, but in rented facilities such as office
buildings or other non-residential buildings. These can be fairly large.
The Law on Associations - adopted by Parliament in October 2004 - does not
allow the founding of associations with a religious purpose, so founding a
religious discussion group or even a religious freedom group is
impossible, even if some religious communities do try to register as
associations. Some Sufi orders and new Islamic movements have registered
as businesses, even with religious names.
However, the government has changed the building planning laws, replacing
the word "mosque" with "place of worship". The government indicated to
Protestant churches that individuals cannot ask for buildings to be
designated as a place of worship, but individual congregations should try
to get recognition as a legal personality first (as a "Dernek" or society)
and then try to get their meeting place designated as a place of worship.
At least two Protestant churches are now trying this route.
There are currently two Protestant churches that are legally recognised by
the Turkish state, one of which is in Istanbul. It was recognised as a
"Vakf" (charitable foundation) several years ago, after a long court
battle, making it a legal entity. Several weeks ago, they finally had
their building officially designated as a place of worship. The second
example is the Protestant church in Diyarbakir, which has legal
recognition as a house of worship under the Ministry of Culture, as a
heritage site.
Religious education remains tightly controlled. In law such education must
be carried out by the state, although in practice Christian churches -
Armenian Apostolic, Orthodox, Catholic and Protestant - have been able to
provide catechetical training to their children on church premises. The
state turns a blind eye to this. But Koranic courses are different.
Officially they should take place only under the guidance of the state,
yet some 6,000 such courses are widely spoken of as existing
clandestinely. Many officials and police officers have good contacts with
them, while many senior officials and parliamentarians have been members
of Sufi orders which officially do not exist or are forbidden.
It is generally impossible to found higher education establishments for
Muslims, Christians and others. The Armenian Apostolic and the Greek
Orthodox seminaries were closed down in the 1970s and the government has
resisted all attempts to reopen them. Protestants cannot normally
establish Bible colleges. However, an Evangelical Bible college functions
in Selcuk; it is not government recognised and accredited, but it has been
providing theological training for several years. Christian clergy and
pastors mostly have to train abroad. Alevi Muslims do not tend to demand
religious colleges, as they are led not by imams but by elders who are
initiated by other elders.
The Law on Construction - which came into force into July 2003 - makes it
possible to "establish" places of worship. But the law - probably
deliberately - does not define if this means "build", "rent" or "buy".
Protestant churches face problems trying to build. Any community wishing
to build a place of worship officially can do so in an area with a minimum
number of adherents of their faith - but the state decides if the community
has enough members to get the land it needs. There is no authoritative
definition of how the law should be interpreted. The Justice Minister said
recently that religious communities intending to establish a place of
worship should apply, but how can religious communities apply if
officially they cannot exist?
Government officials do not want to acknowledge that Alevi Muslims cannot
officially establish places of worship. The government is building Sunni
mosques in many Alevi villages, but Alevis will not go to them. Instead
they meet openly for worship in cemevis (meeting houses), not only in
central Anatolia but even in Istanbul. The government stated in parliament
in 2004 that such Alevi cemevis are not to be considered as places of
worship. Although many of them still function unimpeded, some have been
closed down in recent years.
Conversion from one faith to another is possible, even from Islam, under
the law on personal status (though you cannot be listed officially as an
atheist or agnostic). If you convert from Islam you can change your faith
on your identity papers, but being Muslim on your identity card makes
day-to-day life easier. Christians, Baha'is or Jehovah's Witnesses are
often unable to find employment, especially in rural areas. So many who
have converted from Islam to another faith prefer to leave their religious
designation on their identity papers unchanged. According to information
given by the Minister of State in charge of Religious Affairs this autumn,
during the last ten years fewer than 400 people officially converted to
Christianity and only about 10 to Judaism.
Islam is controlled by the Presidency of Religious Affairs, or Diyanet
<;, which is directed
from the Prime Minister's office. This was deliberately established not as
a government ministry, as Turkey claims to be a secular state. Some Muslims
do object to this state control, especially those from newer groups, such
as the Nurcu movement, the Suleymanci, followers of Fethullah Gulen, and
members of Sufi orders.
Some religious communities can officially invite foreign religious
workers. The Catholics can under the 1923 Lausanne Treaty invite foreign
priests up to a certain number, though even then the government makes this
difficult, asking why the Church needs so many priests when there are so
few Catholics. It is more difficult for Protestant communities, as
officially they do not exist as religious communities. Foreign religious
workers who come to Turkey under some other guise can face problems, if
the government finds out about them. As long as the state does not have to
know about their activity they can function, but as soon as the state is
forced to take official notice of them, they can face problems. The
government knows about most, if not all, Protestant missionaries, because
these made a conscious decision to be open about what they are doing.
Occasionally they experience some problems but - with occasional
exceptions - the government merely monitors what they do, leaving them
otherwise undisturbed.
All religious communities are under state surveillance, with religious
minorities facing the closest scrutiny. Christian leaders know they are
listened in to and their telephones are tapped. The Ecumenical Patriarch
states that "walls have ears," even when speaking within his own
Patriarchate in the Fener district of Istanbul. Police visit individual
Christian churches to ask who attends, which foreigners have visited, what
they discussed. They are particularly interested in which Turkish citizens
attend.
Are such visits a threat, or do the intelligence agencies just want to
know what is going on? When the police attend Catholic services in Ankara,
they say they are there to protect Christians. From my conversations with
church members, I'm sure this is not true.
When secularism was proclaimed as a guiding state principle in line with
French laïcité it was sincerely meant. Kemal Ataturk and his followers
aimed to crush Islam. Later on, officials understood that society was not
willing to follow this line. Slowly, Islam returned to schools and other
areas of life. Now Turkey is a Sunni Muslim state. All those whose mother
tongue is Turkish and are Sunni Muslims are considered Turks. Alevis,
Kurds, Christians and all other minorities are not considered Turks - they
are considered as foreigners.
The furore over headscarves - a genuine concern to devout Muslim women -
was exploited as a political issue by Islamist parties, eager to
demonstrate their opposition to the military authorities which had banned
Islamic dress after the 1980 coup. Had there been no headscarf ban, there
would have been no problem. This point was illustrated by the case of a
non-political devout Muslim, Leyla Sahin. She was barred from wearing a
headscarf in Istanbul University in her fifth year of medical studies and
subsequently successfully completed medical studies at Vienna University
in Austria. This disturbing ban - which de jure bars devout Muslim women
from universities - is currently under consideration by a Grand Chamber of
the European Court of Human Rights (ECHR). (See
<; for more on this and other ECHR
cases.)
In rural Sunni areas women have always worn headscarves - though not the
type seen in Iran or Saudi Arabia - which some women have tried to wear in
towns. In some cases, supporters of the Refah (Welfare) party and others
have paid women to wear such scarves. Even nationalist politicians say
that if women are free to choose whether to wear a headscarf or not, many
who have worn them for political reasons would no longer wish to do so.
Societal opposition to minorities of all sorts does impact on religious
freedom. Such social pressure is felt most keenly among the poor. Members
of the urban middle class who convert from Islam to other faiths can
freely practise their new faith. In Izmir a Christian church exists where
many young converts of university background attend unchallenged. But
openly converting to and practising a non-Islamic faith is often
impossible in poor neighbourhoods. In former Armenian-populated areas of
Anatolia - where there are also people of Syriac descent - many families
changed their formal identification to Muslims, but did not convert in
reality. Their attempts to practise Christianity face enormous obstacles
unless they move to Istanbul or even to Ankara. Back in these towns and
villages are no Christian churches, so anyone wanting to meet for
Christian worship could be dragged off to the police or suffer beatings.
One former Interior Minister stated that Christians should only conduct
missionary activity among such people of Christian descent. He estimated
the numbers of such people at between 800,000 and three million people.
You have to be very courageous to set up a Protestant church in remote
areas, as pastor Ahmet Guvener found in Diyarbakir. Problems can come from
neighbours and from the authorities. Even if not working hand in hand,
neighbours and officials share the same hostility. They cannot understand
why anyone would convert to Christianity. People are not upset seeing old
Christian churches - Syriac Orthodox and other Christian churches have
always existed in Anatolia - but seeing a new Protestant church, even when
housed in a shop or private flat, arouses hostility.
Officials vary in their attitudes. The Kemalist bureaucracy follows
Ataturk's secularist line and is against anything religious. There is a
nationalist, chauvinistic wing of officialdom which believes that anything
not Turkish is a threat to be countered. The security and intelligence
services, including the powerful military, are both Kemalist and
nationalist. Anyone considered not to be Turkish and not Sunni Muslim
faces problems. Even Sunni Muslim Kurds are excluded, while Alevi Kurds
are regarded as even worse.
It is very difficult to imagine that in the next decade or so Turkish
society will change to allow full religious freedom. To take one example,
for the change to be conceivable the chauvinistic content of primary and
secondary school education - constant praise of Ataturk, Turkey and all
things Turkish - will have to change. Unless this happens, it is very hard
to imagine Turkey evolving into an open society that is truly ready to
accept European Union (EU) human rights requirements. One non-religious
illustration of the lack of openness in Turkish society is the near
impossibility of free discussion of the genocide of 1.5 million Armenians
and Assyrians in the last years of the Ottoman empire, along with
continued official denial that the genocide took place.
Christian churches have welcomed the prospect of Turkish EU accession,
often due to their own communities' experience and hopes. If negotiations
last for more than a few years some improvements for religious minorities
- including Islamic minorities - might be possible.
Sadly, there appears to be not enough interest among diplomats in Ankara
from EU member states - or in their foreign ministries back home - in
promoting religious freedom in Turkey. The EU has forced the Turkish
government to change the Law on Foundations. This law governs inter alia
community foundations (cemaat vakıflar) that act as the owners of the
real estate of Armenians, Bulgarians, Greeks and Jews, who are treated by
the government as minorities within the meaning of the Treaty of Lausanne
as well as some of the properties of the Chaldean Catholic, Syrian
Catholic and Syrian Orthodox Christians, who are not treated by the
government as minorities within the meaning of the Treaty of Lausanne. But
reforms will have to go much deeper for Turkey to meet the EU's stated
'Copenhagen criteria' of being "a stable democracy, respecting human
rights, the rule of law, and the protection of minorities." The EU must
make full religious freedom for all, including for Muslims, a core demand.
Full religious freedom would bring with it an increase in the influence of
Islam, which some think would endanger the western orientation of Turkey.
Possibly this is the reason that the EU has not pushed Turkey harder on
religious freedom. However, it is unwise to see the relationship with
Turkey through such "war-against-terror spectacles." It is vital for the
future of Turkey that full religious freedom be a core demand, so that
Turkish democracy can be strengthened to the point that it can in
democratic ways cope with the hostility of some Islamic groups.
With so little apparent interest in pushing for full religious freedom
from within the EU, local religious communities within Turkey will have to
take the lead. They are starting to challenge the denial of their rights
through the courts. Protestant Christians have been doing this for almost
10 years, usually with success. The Ecumenical Patriarchate, however, has
failed to regain a former orphanage it ran on an island near Istanbul
through the High Court in Ankara. It is now taking the case to the
European Court of Human Rights (ECHR) in Strasbourg, to which Turkey is
subject as a member of the Council of Europe. I believe this is the right
way for such communities to defend their rights and others are already
following. The Alevi Muslims have told the government that, if they
continue to be denied religious education in state schools to their
children according to their own teaching, they too will go to the ECHR.
Denial of legal status to religious communities is another possible ECHR
case.
The most important thing is to put religious freedom on the agenda and
talk openly of the problems with full knowledge of the nuances and
complexities of the situation.
It is important to challenge Turkey's restrictions on religious freedom
using Article 9 of the European Convention on Human Rights, which Turkey
signed in 1954. This article guarantees "freedom of thought, conscience
and religion; this right includes freedom to change his religion or
belief, and freedom, either alone or in community with others and in
public or private, to manifest his religion or belief, in worship,
teaching, practice and observance." This should be the basis for all
discussion of religious freedom, not the 1923 Lausanne Treaty, with its
highly restrictive approach to religious freedom.
Turkish religious communities will have to speak more on the importance of
religious freedom to the outside world, though they will have to be wise in
the way they do this. Religious minority leaders are in a difficult
situation: they believe that they have to argue in favour of negotiations
on EU membership, however sceptical they might be about how ready Turkish
society is to make the necessary changes.
Foreign churches and religious communities should be talking to their own
governments, to press them to promote religious freedom in Turkey. They
will have to convince them they are not simply advocating greater rights
for their co-religionists but truly advocate religious freedom for all in
Turkey, including Muslims.
The big question remains: do the Turkish government and people have the
will to allow full religious freedom for all? The Turkish media speculates
that the current government might not be in favour of EU membership, but is
merely using this as a way to introduce domestic developments to achieve
Islamist aims. The suggestion put forward in the media is that, if
democracy develops, the military will be prevented from mounting a coup
and so there will no longer be any obstacle to Islamist aims.
Whether or not this media speculation reflects reality, all those who
believe in religious freedom in Turkey - both within the country and
abroad - must keep the issue on the domestic and international agenda -
and be honest about the continuing obstructions to religious life of
Turkey's Muslim, Christian and other religious communities.
(END)
Dr Otmar Oehring, head of the human rights office at Missio
<;, a
Catholic mission based in the German city of Aachen, contributed this
comment to Forum 18 News Service <;. Commentaries
are personal views and do not necessarily represent the views of F18News
or Forum 18.
A printer-friendly map of Turkey is available at
<;Rootmap=turkey>
For a personal commentary on religious freedom under Islam, see
< gt;
For a personal commentary assessing western European "headscarf laws," see
<;.
(END)
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Quirky Works For Ensemble
QUIRKY WORKS FOR ENSEMBLE
By Tom Strini
Milwaukee Journal Sentinel
Oct 13 2005
Moscow Chamber Orchestra Full Of Surprise Moments
Journal Sentinel music critic
Intriguing oddities carried the day for the Moscow Chamber Orchestra
at Wisconsin Lutheran College on Wednesday.
Arrangements of Five Armenian Dances (collected by the folklorist
Komitas and arranged by Sergei Aslamazian); Karl Davidov’s “At
the Fountain”; Prokofiev’s “Visions Fugitives”; and Rachmaninoff’s
“Vocalise” won’t show up on another program any time soon.
The Armenian music chants or dances in exotic modes. The arranger
gussied them up with ostinatos but retained their primal feel.
“Garun’a,” with its exquisite melody in the violins and a distant
countermelody buzzing in the cellos, is especially engaging.
Principal cellist Alexander Zagorinsky was the soloist in a meditative
take on Rachmaninoff’s “Vocalise” and in the Davidov showpiece. “At
the Fountain” is a colorful little etude meant to show off and develop
cello tremolo. It’s fun.
“Visions Fugitives” flit by like hummingbirds – splashes of color here
and gone so quickly you wonder if you imagined them. The MCO’s founding
conductor, Rudolf Barshai, arranged the 1917 piano original for his
orchestra. Under current leader Constantine Orbelian, the MCO plays
them with an unerring feel for their quirky gestures and vivid timbres.
I remembered the Moscow ensemble as nearly perfect, technically, in
their 2000 visit to Wisconsin Lutheran’s Schwan Concert Hall. This
time around, quite a few bouts of fuzzy ensemble and intonation
crept in, especially in the more conventional repertoire. They had
the most technical trouble, oddly enough, in Mozart’s Serenade No. 6
(“Notturna”), and they never managed the easy grace that is the whole
point of this piece.
At the other end of the emotional spectrum, they didn’t get the
desperation that is the essence of Astor Piazzolla’s music. Readings
of three of his tangos were more English tea dance than Buenos Aires
tango club.
Ripsime Airepetyants and Irina Krasko took the solo parts in Bach’s
Concerto in D minor for Two Violins (BWV 1043). They and the orchestra
played Bach the old-fashioned way – not spartanly Baroque in the
early-music movement way, but buttery and Romantic in the circa 1950
way. The slow movement sounded like Puccini. I didn’t mind that so
much as the muddy counterpoint in the finale.
The first encore, a dolorous Russian folksong, was profound.
Violinist Alexander Mayorov opened the second with a cadenza that
sounded like Sarasate. Everyone laughed when it turned out to be
“Yankee Doodle” in a completely nutty virtuoso setting. It was an
apt ending for a slightly nutty program.
EU Foreign Ministers To Discuss EU-South Caucasus Talks
EU FOREIGN MINISTERS TO DISCUSS EU-SOUTH CAUCASUS TALKS
Pan Armenian
14.10.2005 19:07 GMT+04:00
/PanARMENIAN.Net/ The situation over the European Union – South
Caucasus talks within the New Neighborhood Program will be discussed
during the meeting of the Council of the EU Foreign Ministers
to be held in the near future, European Commission General Board
representative for external relations and South Caucasian and Central
Asian affairs informed. To remind, the EU has suspended negotiations
with Armenia, Georgia and Azerbaijan after the Northern Cyprus-Baku
flight was exercised. European Commission representative stated
that Azerbaijan still has time to settle problems with Cyprus. “If a
solution is not found the European Commission will launch negotiations
with Yerevan and Tbilisi,” he stated citing EU Commissioner on
Enlargement Benita Ferrero-Waldner, reported Mediamax.
AXA Versera 17 Millions De Dollars a Des Descendants D’Armeniens
AXA VERSERA 17 MILLIONS DE DOLLARS A DES DESCENDANTS D’ARMENIENS
Liberation, France
jeudi 13 octobre 2005
LOS ANGELES – Le groupe d’assurance francais AXA s’est engage a
verser 17 millions de dollars aux descendants de victimes du genocide
armenien qui avaient souscrit des polices d’assurance-vie avant 1915,
annoncent des avocats.
L’accord doit recevoir en novembre l’approbation du tribunal de
district de Californie, qui abrite le plus grand nombre d’Armeniens
au monde hors d’Armenie.
Il est le fruit d’une action collective engagee depuis plusieurs
annees. Un accord similaire a ete conclu en fevrier entre des
descendants de victimes et l’assureur americain New York Life, pour
un montant de 20 millions de dollars.
Aux termes du pacte, AXA, dont le siège est en France et qui opère
aux Etats-Unis via des filiales, versera plusieurs millions de dollars
a des organisations caritatives armeniennes basees dans l’Hexagone.
Elle versera par ailleurs 11 millions de dollars a un fonds mis en
place pour dedommager les descendants de victimes qui avaient souscrit
avant 1915 des polices d’assurance avec des compagnies aujourd’hui
integrees dans le groupe AXA.
Dans le chaos, de nombreux souscripteurs n’avaient jamais pu recuperer
leur argent.
La mort d’un million et demi d’Armeniens massacres par les forces
ottomanes en 1915 est reconnue comme un genocide par l’Onu, la France
ou encore le Conseil de l’Europe.
La Turquie nie pour sa part l’existence d’une campagne systematique
d’elimination, meme si elle admet qu’il y a eu des massacres. Les
Etats-Unis ne reconnaissent pas non plus officiellement la thèse
du genocide.
“Les règlements d’AXA et de New York Life sont d’importantes etapes
non seulement d’un point de vue financier mais vers notre but ultime,
qui est la reconnaissance officielle du genocide par la Turquie et
les Etats-Unis”, a declare Mark Geragos, avocat et Armenien de souche.
–Boundary_(ID_HnwPG+cRWBgNvbWFHJydxw)–
RA And Singapore FMs Discussed Bilateral Relations
RA AND SINGAPORE FMS DISCUSSED BILATERAL RELATIONS
Pan Armenian
14.10.2005 18:48 GMT+04:00
/PanARMENIAN.Net/ Armenian Foreign Minister Vartan Oskanian met
yesterday with the Foreign Minister of Singapore Mr. George Yeo,
RA MFA press center reported. During the meeting Vartan Oskanian
presented the situation in Armenia and the prospects of regional
development. The parties exchanged views on a number of matters
of mutual concern including the possibility of development of
bilateral ties via consultations between the Foreign Ministers
of both states and formation of contractual-legal field. Highly
appreciating the experience of cooperation within international
structures the parties expressed readiness to strengthen this
cooperation. Besides, Vartan Oskanian and George Yoe discussed the
ways of settling conflicts available in the world. In this contexts
the RA FM presented the current stage of the Nagorno Karabakh conflict
settlement process. During the visit Vartan Oskanian also met with
representatives of the local Armenian community. Besides the RA FA
held a meeting with State Minister of Singapore Mr Zainul Abidin
Rasheed. October 13 Vartan Oskanian returned to Yerevan.