Mine Explosion Kills Soldier, Injures Another
Assa-Irada, Azerbaijan
Aug 18 2005
A 19-year-old Azerbaijani soldier was killed and another one seriously
injured in a mine explosion on the Azeri-Armenian frontline.
Ilgar Nuraliyev died in a blast close to the Gapanly village of Terter
District, northwest Azerbaijan early on Wednesday morning.
The wounded soldier Zamig Aslanov, who is currently receiving treatment
in hospital, is in satisfactory condition, the Ministry of Defense
told AssA-Irada.

Armenian officials free Duke student
Chicago Tribune, IL
Aug 18 2005
Items compiled from Tribune news services
Published August 18, 2005
ISTANBUL, TURKEY — A Turkish scholar who was arrested in Armenia
two months ago was ordered freed after receiving a 2-year suspended
sentence for attempting to take old books out of the country.
Yektan Turkyilmaz, a doctoral student at Duke University whose plight
had prompted protests from intellectuals and former U.S. Sen. Bob Dole,
was convicted Tuesday of two counts of smuggling.
At the request of prosecutors, the sentence was suspended. Authorities
said Turkyilmaz can leave Armenia after the verdict takes effect
Aug. 31. He has been held for almost two months in a former KGB
facility in Yerevan, Armenia’s capital.
“I was, I am and I will remain a friend of the Armenians,” Turkyilmaz
was quoted as saying in the Armenian media as he announced plans to
continue studying the history of relations between the Armenians and
the Turks.
The Armenian government has not yet returned the computer disks on
which he had stored months of research from the Armenian national
archives.
Officials have said the research material will be returned to
Turkyilmaz when he leaves the country.

Negi holds GM Sergey Grigoriants
Outlook, India
Aug 18 2005
>>From our Chess correspondent Abu Dhabi (UAE), Aug 18 (PTI)
International Master-in-waiting Parimarjan Negi held Grandmaster Sergey
Grigoriants of Russia to a draw in the fourth round of the Master’s
section at the 15th Abu Dhabi International Chess Festival here.
On a day when Grandmaster Surya Shekhar Ganguly also split the point
with Russian GM Evgeny Gleizerov, Indians had moderate success with
only IM D V Prasad and Eesha Karavade managing victories on the
lower boards.
At the top of the table, GM Mikhail Kobalia of Russia accounted for
compatriot and overnight sole leader Konstantin Chernyshov in an
interesting encounter to make it a three-way tie at the top between
himself, Russian GM Dmitry Bosharov, who scored an upset victory over
top seed GM Shakhriyar Mamedjarov, and GM Ashot Anastesian of Armenia,
who accounted for GM Gadir Guseinov of Azerbaijan.
With three leaders on 3.5 points, Ganguly stands joint fourth with
10 others on three points. Eesha Karavade and Negi are the next two
Indians on 2.5 points each. There are five more rounds remaining in
this Open event having a prize pool of USD 16400.
Negi, playing white, had no problems against his much higher ranked
opponent. Playing the Ruy Lopez, Negi went for innovative moves but
did not succeed in getting any significant advantage and decided to
split the point after 22 moves.
“I was probably better but did not think it wise to press for more,”
Negi said after the game.
From: Emil Lazarian | Ararat NewsPress

Metal rockers bring message here Friday
By ROBERT WHITE
The Atlanta Journal-Constitution
Atlanta Journal Constitution , GA
Aug 18 2005
Some people get their political commentary from television shows where
middle-aged men in suits talk politely to each other when they’d really
like to go for each other’s throats. Others turn to heavy metal for
their daily dose of political debate. And for political rock, there
are few bands as aggressive – and progressive – as System of a Down.
However, the band is much more than what you might expect. They
know more than three chords and do more than scream opinions over
the drums. Made up of four Armenian-Americans, the group composes a
variety of unusual melodies and harmonies, and has a sense of humor.
(One of the band members often shows off an Armenian folk dance
for the audience.) They also sing clearly. But don’t be deceived:
They still manage to shake the foundation of whatever venue they’re
playing. And Gwinnett will feel its foundation shake when the group
plays at the arena on Friday.
Catch this fresh voice of metal, which recently released a new album,
“Mezmerize.” Mars Volta and Bad Acid Trip also will perform.
THE 411: 7 p.m. Friday. $35-$45. Gwinnett Arena, 6400 Sugarloaf
Parkway, Duluth. 770-813-7600, 404-249-6400.

Head of PACE to arrive in Armenia
Caucaz.com, Georgia
Aug 18 2005
Yerevan, August 19 – Head of the Council of Europe Parliamentary
Assembly (PACE) Rene van der Linden will arrive in Armenia August
18-20 at the invitation of the Armenian National Assembly Speaker
Arthur Baghdasarian.
The NA press service said on August 18 meetings of the ambassadors from
the Council of Europe member countries and representatives of NGOs will
take place. Rene van der Linden will also visit Tsitsernakaberd and
put wreath on the memorial of the victims of the Armenian genocide. On
the same day he will visit Etchmiadzin and meet with His Holiness
Catholicos Karekin II.
On August 19 he will meet with the NA delegation to PACE and with
representatives of other political forces. During the visit the head of
the PACE will meet with the Armenian NA Speaker Arthur Baghdasarian,
Foreign Affairs Minister Vartan Oskanian, Justice Minister David
Harutyunian and Armenian President Robert Kocharian.

PACE President to visit Armenia, Azerbaijan and Georgia to discuss political reforms
Council of Europe

Aug 18 2005
Strasbourg, 17.08.2005 – The President of the Parliamentary Assembly
of the Council of Europe (PACE), Rene van der Linden, is to visit
Armenia, Azerbaijan and Georgia from 18 to 23 August 2005. These will
be his first visits to the three countries of the southern Caucasus
since being elected to office last January.
In Armenia, which he will visit from 18 to 20 August, he will meet,
inter alia, President of Armenia Robert Kocharyan, President of
Parliament Arthur Baghdasaryan, Minister of Foreign Affairs Vardan
Oskanyan, Minister of Justice David Haroutiunyan, as well as NGOs
representatives and leaders of opposition factions. He is also
scheduled to meet His Holiness Garegin II, Catholicos of All
Armenians. Among the matters which should be discussed are the
process of constitutional reform, Nagorno-Karabakh and democratic
reforms and pluralism.
While in Georgia, on 20 and 21 August, he will hold talks with Prime
Minister Zurab Noghaideli, Deputy Speaker of Parliament Mikheil
Machavariani as well as representatives of parliamentary opposition
and civil society. A meeting is also scheduled with His Holiness and
Beatitude Ilia II, Patriarch of All Georgia. The constitutional
situation, the independence of the judiciary, freedom of expression
and association and media pluralism should be the focal points of
discussion.
During his visit to Azerbaijan, from 21 to 23 August, he will meet
President of Azerbaijan Ilham Aliyev, Chairman of Parliament Murtuz
Aleskerov, Prime Minister Artur Rasizade, Minister of Foreign Affairs
Elmar Mammadyarov as well as representatives of the opposition, the
media and NGOs. He is also scheduled to meet Sheikh ul-Islam Haji
Allahshukur Pashazade, spiritual leader of the Muslim community of
the Caucasus. Among the matters to be raised will be the November
parliamentary elections, political prisoners and Nagorno-Karabakh.
Press conferences:
Yerevan, Armenia: Friday 19 August, 5.45 pm (National Assembly)
Tbilisi, Georgia: Sunday 21 August, 11.45 am (Ilia Chavchavadze Hall)
Baku, Azerbaijan: Tuesday 23 August, 6.00 pm (Council of Europe
Information Office)
Further information may be obtained from David Milner, PACE
Secretariat, on +33 06.64.49.98.40.
Contact:
Communication Unit of the Council of Europe Parliamentary Assembly
Tel. +33 3 88 41 31 93 Fax +33 3 90 21 41 34; e-mail: [email protected]

The Official Visit of PACE President Rene van der Linden to Armenia
National Assembly of RA (press release), Armenia
Aug 18 2005
On August 18-20 at the invitation of RA NA President Artur
Baghdasaryan, PACE President Rene van der Linden will be in Armenia.
On August meetings with the ambassadors of CE member countries,
representatives of NGOs are envisaged. Mr. van der Linden will put a
wreath at Tsitsernakaberd memorial complex in memory of the Armenian
Genocide victims. The same day Garegin II, the Catholicos of all
Armenians will receive him.
On August 19, meetings with NA delegation in PACE, members of RA NA
Standing Committee on Foreign Relations and NA political forces are
envisaged. Mr. Rene van der Linden will have a private talk with RA
NA President Artur Baghdasaryan. The same day meetings with Foreign
Minister Vardan Oskanyan, Justice Minister Davit Harutyunyan, RA
President Robert Kocharyan are envisaged.
The official visit of PACE President Rene van der Linden to Armenia
will be wrapped up with a press conference.
;ID=1289&cat_id=1&day=17&month=08&year=2005&lang=eng

Atlanticville, NJ
Aug 18 2005
Sharing the art and beauty of ‘undulating’
Belly dancing is emotional, communicative, dignified, Zarouhi says
BY SUE M. MORGAN
Staff Writer
SUE MORGAN
Photo: Professional belly dancer and instructor Zarouhi shows her
students how to move to the beat of Egyptian folk music and dance
with colorful, swirling veils during one of her classes.
To be a good belly dancer requires soulful expression using
isolations of circular and undulating movements of the body,
according to Zarouhi, a professional dance artist.
“A good belly dancer must express life, death, happiness, sorrow,
love and anger, but above all she must have dignity,” Zarouhi said,
quoting Tahia Carioca, a famous Egyptian dancer in the 1950s.
Carioca’s words contrast with the image of belly dancing that
Zarouhi, named for her great-grandmother, grew up with as a child in
an Armenian family living in Bergen County.
In those days, her uncles would often gossip and snicker over certain
belly dancers they had seen perform in New York City nightclubs. The
album covers of the Middle Eastern music associated with belly
dancing that she enjoyed listening to at home often featured
photographs of scantily dressed women, creating the impression that
the dance itself was scandalous at best.
Yet Zarouhi, while training in ballet, tap, jazz and other
techniques, still thought outside of the harem when it came to
watching belly dancers perform. Rather, she perceived its undulations
of stomach and hips as emotional, communicative, graceful, and most
of all beautiful. And yes, dignified.
Today, Zarouhi, known informally as “Z,” is convinced she had it
right all along. The Fair Haven resident now shares Carioca’s words
with her students who come to learn how to circle their hips slowly,
take a step at a time while allowing a long veil to flow behind them,
and even walk like a camel.
“Belly dance is my life and breath,” Zarouhi said. “This is my
passion.”
Having studied and performed belly dancing since the 1970s on both
coasts with a variety of nationally and internationally known dance
artists, choreographed routines, and even judged competitions,
Zarouhi now instructs women from all walks of life to grab a hip
scarf and long veil, pick up the finger cymbals and move to the
rhythms of various stringed instruments and drums.
Students come to her classes, now offered at Fair Haven’s Go Figure
4U and other facilities, mainly for exercise, but also to let go of
stress and to enjoy moving to the music, Zarouhi said.
“I’m passing on and presenting an art form,” said Zarouhi, who also
performs at nightclubs, private parties, weddings, and other venues.
“It’s learning to move your body in response to different sounds.”
One class description written by Zarouhi indicates that students
learn how to use the entire body in harmony with music and respond
emotionally to the drumbeats and instruments they hear. Belly dancing
in short “leads to increased flexibility, agility, stamina, grace,
and generally tones the body,” the course description reads.
“Whatever you want, we welcome you to class,” Zarouhi said. “Students
come in all shapes and sizes and come from all ethnic backgrounds and
are all ages.”
Unlike some exercise classes, prospective students do not need any
dance or athletic training. Nor do would-be students necessarily look
like they spend all their time working out at a commercial gym,
Zarouhi explained.
“I’ve even taught men,” Zarouhi said.
To give them more of an authentic feel, students wear decorative,
colorful hip scarves with hanging silver or gold coins that jingle
when the dancers perform certain steps. Later in the course, Zarouhi
also adds in work with finger cymbals and of course the flowing
veils. Her technique and style are Egyptian, she added.
While six of her advanced students have begun performing locally in
public for family and friends, Zarouhi understands that everyone who
comes to her classes has a different goal.
“I want my students to be the best they can be,” she said.
The dance’s isolated movements touch many of the body’s nerve
endings, which makes it a way of relieving stress and reviving
energy, Zarouhi points out.
“It uses so many parts of your body,” she said. “It transcends energy
throughout your body.”
Even if students begin a class stressed out from work, parenting and
other responsibilities, they usually leave an hour later feeling more
alert and energetic, Zarouhi pointed out
“It touches you and emotionally awakens you,” she said.
Despite her nearly 30 years of study, and unlike ballet or tap, there
is no known formal certification for belly dance, said Zarouhi, whose
personal training with internationally known artists provides her
background.
The term “belly dancing” comes from the French “du ventre” meaning
“of the stomach,” a reference to the undulating, in-and-out movements
made by the dancer’s waistline, Zarouhi explained.
Professional dancers often use the term “danse orientale” in homage
to the times when the Middle Eastern portion of Asia was once
considered part of the larger Orient and the Far East, she said.
Before learning belly dance, Zarouhi trained also in Afro Caribbean,
East Indian and other international dances. Yet it was when she
performed in an Armenian song-and-dance ensemble that the young
artist’s love and curiosity about belly dance was awakened.
One night, as a member of the ensemble, Zarouhi shared the stage with
Rafael and Juliana, New York City’s top belly-dancing team at that
time, who caused quite a stir.
While attending a party months later, Zarouhi watched awestruck as a
beautiful blonde undulated to Middle Eastern music “in a way I’d
never seen.”
Upon inquiring as to the dancer’s identity, Zarouhi learned that the
performer was a belly dancer who was famous in her native France.
“I knew I had to dance that way,” Zarouhi said of the French dancer.
Many years of practicing yoga turned out to be instrumental in
creating movements called “embellishments,” while learning the actual
belly dance steps, Zarouhi said.
Street fairs, concerts, dance festivals and Renaissance fairs on the
West Coast offer more outlets for professional and amateur belly
dancers, said Zarouhi, who returned to New Jersey five years ago.
Through teaching and performing, she hopes to raise awareness of the
art form and see similar venues for the dance come about outside of
New York City.
Joining with several of the musicians that accompany her
performances, Zarouhi and business partner Chris Marashlian of Toms
River have formed Creative Artists Productions, as a means of
promoting belly dancing and the rhythmic music that features bass
guitar, violins and Middle Eastern instruments such as the oud,
kanoon, and the tabla, a type of drum.
On Tuesday, the company will showcase Zarouhi, her six advanced
students, and another professional dancer known as Aisha in an
evening of “Middle Eastern Music and Dance,” featuring Marashlian, a
bass guitarist, and other musicians at Elements at 1072 Ocean Avenue
in Sea Bright. The event, running from 6:30 to 10:30 p.m., is open to
the public; tickets are available from
[email protected].
Creative Artists is now working on a compact disc of Middle Eastern
music, which can be used by belly dance students.
And now, it is Zarouhi who is on the cover, Marashlian said.

Regional railway project discussions due
AzerNews, Azerbaijan
Aug 18 2005
Transport ministers of Turkey, Georgia and Azerbaijan will meet
in Istanbul on August 24 to discuss the Gars-Tbilisi-Baku railway
construction project and a relevant draft agreement developed by
Azerbaijan.
The initial draft document on establishing a corridor, which includes
a 68-km section in Turkey and a 30-km section in Georgia, will be
developed over the next five months. The construction operations will
be funded on equal terms by the three countries.
The Gars-Tbilisi-Baku route will be used for transportation of
containers as well. Kazakhstan has expressed its interest in the
project.
Armenian officials have opposed the project, claiming that the
Gars-Armenia corridor is a more beneficial option, in an apparent move
to counter allocation of loans for the project by international banks.
Azerbaijani Deputy Transport Minister Panah Musayev has said that
the route proposed by Armenia is 200 km longer than the existing route.

Caucaz.com, Georgia
Aug 18 2005
Is there a place for Islam in Michael Saakashvili’s Christian Georgia?
[2/3] [INVESTIGATION]
By Bayram BALCI in Tbilisi, Batumi, Marneuli, Pankisi
On 18/08/2005
(Translated by Geraldine RING and Victoria BRYAN)
Second part: Georgian Azeris adopt a policy of openness towards Iran
There are 300,000 Georgian Azeris. Mainly living in Kvemo
Kartli, particularly in the towns of Bolnisi, Marneuli and
Dmanisi, they inhabit what is a highly strategic region on the
Armenian-Azerbaijan border. Situated today at the crossroads
of important hydrocarbon transportation axes on the Caspian Sea,
especially the Baku-Tbilisi-Ceyhan pipeline, Kvemo Kartli has already
forgotten its peaceful existence during the Soviet era. In 1992-93,
it even witnessed several clashes between Armenians and Azeris,
as part of the Nagorno-Karabakh war.
© Bayram Balci (Marneuli)
The leaders of the community remain firm that the Azeri minority in
Georgia today has to face up to the new nationalistic policy adopted
by Tbilisi towards the non-Georgian population. In reality, Tbilisi
authorities, who were traumatised by the conflicts that broke out
following the collapse of the Soviet Union, particularly those in
Abkhazia and South Ossetia, are inclined to consider the minorities
as an obstacle to national construction.
Georgian cultural policy in general suffers from the host/guest
dialectic. In reality, the government considers the Azeri minority as
guests being received by their Georgian hosts, and because of this
they are expected to conform to the way of living followed by the
Georgian majority.
This has the result that Georgian Azeris feel strongly marginalised
when in fact they aren’t, especially with regard to the privatisation
of land, a process about which Azeris feel wronged.
Yet, because these Azeris live in the border zones, the land they
inhabit has not been privatised as Tbilisi authorities fear that
its occupation by a ‘foreign minority’ encourages this minority to
undertake separatist actions that pose a threat to the entire country.
Lack of religious guidance
This region, which for many years was part of the Iranian Safavid
Empire, was under the direct influence of Shiite Islam Imamism, the
official religion of the empire since the reign of Shah Esma’il. The
expansion of Safavid territory in the Caucasian region, under Shah
Abbas in the 17th century, led to the spread of Shiitism in the
region. Under the Safavid Empire, Islam had a strict hierarchy and
the clergy was closely linked to the government.
However, from 1828 onwards, when Russia took over the entire Caucasian
region and defined its border with Iran on the border of the Arax,
this resulted in Shiite Islam in modern day Azerbaijan and Georgia
being cut off from the important Shiite theological centres in Iran
and Iraq. Soviet domination accentuated this rupture between the
Shiite Islam in the Caucasian region and that in Iran, especially
by making the borders with the Soviet Union totally impermeable,
thus making pilgrimages to the Shiite towns of Karbala, Mashad,
Najaf and Qom impossible.
On the eve of Azerbaijan’s and Georgia’s independence, Islam was in a
weak position. Poorly structured and badly organised, it had little
control over those who had been strongly affected by the secularism
imposed by the Soviets. This includes Islam tradition, which did
nevertheless exist in the region but was wiped out by the Soviet’s
policy of atheism.
In 1991, it could be seen to what point local Islam suffered from a
lack of guidance and theologians that were capable of giving sense
to the religious preoccupations of the people. This lack of religious
guidance and the idealistic and organisational weakness of Islam were
nevertheless rapidly made up for by the reestablishment of links with
Muslim countries near the Caucasian region.
As for Shiite Muslims in Georgia, as was the case for their brothers
in Azerbaijan, the first and most important influence came from Iran;
quite expectedly one could say, given the community of past and faith
that exists on either side of the Arax.
Towards a reconquest of souls
In concrete terms, the Iranian missionaries landed in the Caucasian
region at the end of the Soviet Union to “re-Islamise” the Shiite
population, who had been subjected to decades of atheist propaganda.
Very quickly mosques were reopened, new informal madrasas (religious
schools) were opened and an abundant body of literature was translated
from Persian into Azeri and spread throughout all the Azeri-speaking
regions of Azerbaijan and Georgia. Moreover, there was a rapid rise in
the number of pilgrimages to the holy Shiite towns of Karbala and Najaf
(before the US invasion of Iraq) and also to Qom and Mashad in Iran.
Moreover, while throughout the Soviet era, Islam was studied in the
Soviet madrasas of Tashkent or Bukara, from 1991 young Caucasians
began to study in universities in the Arab world, Iran and Turkey.
As for the Shiites of Azerbaijan and Georgia, hundreds of young people
took the initiative by going to Qom and Mashdad, and, to a lesser
extent, to Tehran and Qazwin, to study theology. In the hawza of Qom,
a type of Islamic campus, two madrasas, Imam al Khomeiny and Madrasatul
Hujja welcomed some dozen Azeri Shiite students from Georgia.
This reestablishment of links allowed Shiites in the Caucasian region
to gradually see themselves being reintegrated into the international
Shiite community.
Religious Iranians in Tbilisi
Very few people within the Shiite community in Georgia (and in
Azerbaijan) were aware of this Shiite reality before 1991.
But, as of 1992, the main mujtahid and marja’i taqlid, religious
scholars capable of teaching and interpreting sacred texts, started
to appear in Caucasian territories to such as extent that today
in Georgia it is possible to come across vekil, representatives of
several of the top-level Shiite personalities.
In Tbilisi, in the street where the sole mosque can be found in the
Georgian capital, a district where the majority of the 10,000 Azeris
in the town live, the Iman Foundation (FOI) is situated. This is run
by an Iranian monk and his assistant, an Azeri from Georgia. With its
completely legal status, the foundation offers followers religious
lessons, a small library mostly containing Shiite literature translated
from the Persian and a small conference room where religious debates
often take place.
As all believing and practising Shiites, the person in charge of the
foundation follows the instructions of a mujtahid. In this case, the
instructions of Mohammed Khamenei, the leader of the revolution in
the Islamic republic of Iran. This is therefore an institution that
has undergone influence from the Iranian state and which, through its
embassies in Azerbaijan and Georgia, does not hesitate in controlling
Islamic cooperation with its neighbours.
In Marneuli, one of the most prestigious mujtahid in the Shiite world
In the town of Marneuli, where the population is mainly Azeri, there
is another, similar foundation that is named ‘Ahli Beyt’, an Arabic
term meaning the family of the prophet and his direct descendants.
Better structured and more popular than the Iman foundation because
its is found in an Azeri-Shiite town, the foundation is fairly
active. Aside from Arabic lessons and Shiite theology, it offers
lessons in English, IT and Georgian in order to help young people to
integrate into independent Georgia.
This foundation is run by another mujtahid (also a marja’i taqlid,
in order to imitate the other foundation), who is without doubt, the
most prestigious mujtahid in the Shiite world today. We’re talking
here of Sistani, whose works, translated from Arabic into Azeri, can
be easily found in the market or in the town mosque, not to mention
the foundation’s own library, of course.
One of the responsibilities of the marja’i taqlid is to collect the
khamsa, the Shiite tax. This is equivalent to one-fifth of what the
follower has left once they have covered their clothing and food
requirements.
Difficult to put in place as the theological debate surrounding it is
so complex, this tax is not collected by the vekil, the representatives
of the marja’i taqlid. In actual fact, in contradiction to the
(secular) laws of this country and taking into consideration the fact
that the local population finds itself in a very difficult economic
situation, it’s impossible to conceive that taxes could be demanded
from the Shiites of Azerbaijan and Georgia.
The Caucasian influence of Lenkerani, the Qom religious leader
Without either vekil or offices in the Shiite towns of Georgia,
another marja’i taqlid, Fazil Lenkerani, seems to have gained much
authority amongst the Shiites of Marneuli, Bolnisi, Dmanisi and
Tbilisi. Well-respected in Azerbaijan, this scholar, who is over
75 years old, gains his prestige and reputation from the fact that
he descends from an Azeri family originally from Lenkeran and which
immigrated to Iran in the 1920s.
Placed among the most prominent religious leaders in the hawza of
Qom in Iran, Lenkerani has a group of followers in Azerbaijan and
Georgia thanks to hundreds of students from the Caucasus who came,
and who continue to come each year, to Qom for theology studies.
On-the-spot research carried out in Qom shows the extent of his
influence on young students, who, after their studies in Qom, spread
his ideas in the Shiite regions of the Caucasus.
Baku fails to retain control over Islam in Georgia
All the mosques and religious associations in the Azeri towns
of Georgia are, in theory, under the control of the Department
of Spiritual Affairs in Baku which is headed by Sheikh ul Islam
Allahshukur Pachazadeh. It is up to him to name the young akhund in
Tbilisi, who is responsible for Islam in Georgia. In reality, however,
Baku’s control of local Islam is relative.
Not all of the mosques and religious associations, although they
are required to be, are registered with the Department of Spiritual
Affairs in Baku. Local initiatives, sometimes supported by foreign
aid are set up by mosques without first seeking the opinion of Baku.
The theoretical supervision that Baku carries out over Islam in
Georgia comes from the good relations between Georgia and Azerbaijan,
but its control is far from being complete, especially concerning
Islam in Ajaria, which is geographically and religiously distanced
from Azeri Islam.
Next week: Ajaria, a new land of preaching for Turkish missionaries
[3/3]
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