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Pope Francis on Armenia and Armenizm

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In June 2016, Pope Francis, current Pope of the Roman Catholic Church was on a three-day official visit to the Republic of Armenia. This visit was not a routine visit of the ruler of the state. It is distinguished by the fact that the Pope is the leader of the superpower of the Vatican state and the Holy See, the power of which depends not on nuclear and other weapons, but on powerful spiritual charge which is guided by the army of billion followers. On the other hand, Francis is not an ordinary political leader but a Man who stands out not only for his intellect but also for his spiritual nature and decency, for his exemplary behavior and lifestyle; his apparent merit and he can be placed in the series of great humanist thinkers.

If we add to this Francis’ ideas about Armenia and the Armenians, it becomes clear that his trip was truly historic and every Armenian, wherever he is, can be proud of, and should draw serious conclusions and prove to the ignorant world that He was right, as it is accepted by the Catholic dogma of the pope’s infallibility.

Now I want to present a few thoughts of Pope Francis about Armenia and the Armenians:

On the eve of his visit, the Pope calls the attention of the world noting. “…I will go on pilgrimage to a land of the East, Armenia…”. What does “pilgrimage” mean in this case? Is this a common pilgrimage? Where do people usually go on pilgrimage? – sanctuaries, then Armenia is such a sacred place. Of course, Armenia is sacred for every Armenian, but it is also a sacred place for the Pope, that is for the Catholic world, in case when Armenia and the Armenian Apostolic Church are Christian, and not Catholic.

This expression has a continuation, “… I ask for your prayers…” What does it mean? Why should all the Christians pray for him? Probably it means that He has a very serious task, which can only be fulfilled by everyone’s support, and he visits Armenia by a particular mission. What is that mission? He wants to remind the world which is now in its tough times, not to forget the role of Armenia in the development of modern civilization.

In his speech in Holy Etchmiadzin, he said, “It is very moving for me to have crossed the threshold of this holy place… the centre from which its spirituality radiates”. Immediately a question arises. What is the spirituality of the Armenians?

What does it mean, especially when he adds “Armenia gave the world its unique identity and it made itself the herald of Christ to other nations.” What kind of identity, moreover particular identity?  What precepts should the Armenians impart to other nations? Whether it should be understood in the framework of purely Christian ideas? He continues: “… faith in Christ … is an essential part of its identity… ” and then cited John Paul II, which refers to the identity of the Armenian nation.

Pope Francis, following Saint John Paul II, considers the Armenians peace ambassadors to the world. He believes that “The whole world needs…(your) message of peace….”. Pope Francis probably had in mind the fact that the Armenian kingdoms had constantly pursued a policy of peace, fought only when they were attacked. This is proved by the fact that there was no slavery as such in Armenia. The same thing happens today when the soldiers forced the aggressor to a ceasefire.

In this context I consider it important to mention the attitude of Pope Francis to Saint Gregory of Narek, whom he proclaimed a Doctor of Catholic Church, whose poem “Book of Lamentations” he considers to be an extraordinary book and calls it the “spiritual constitution of the Armenian people.” What spiritual is it and how is it expressed? Do the Armenians understand this “constitution”? Did they understand what is to be the Doctor (Vardapet) of the Catholic Church? What did this proclamation give the Armenians? What did the Armenians do to recognize, to understand, to gain lessons, to present to the world the ancient thousand-year-old “spiritual constitution”? And in their turn what did others do to learn this spiritual wealth?

The Pope refers with his precepts to the Armenian people, which, I think, in a sense, completes his mission and the pilgrimage to Armenia. Here’s the message: “…. a future of constant efforts to create the conditions for peace: dignified employment for all, care for those in greatest need, and the unending battle to eliminate corruption”. Here is his exhortation to people. “Dear young people, this future belongs to you, but cherish the great wisdom of your elders and strive to be peacemakers: not content with the status quo, but actively engaged in building the culture of encounter and reconciliation”.

Being familiar with the Armenians, Pope Francis believes that Armenizm unites them all, regardless of whether they are Catholic or the followers of the Apostolic Church. What is the Armenian identity? What is the difference between Armenians and other nations? What peculiar features do they possess? In short, what does Armenizm mean?

I think there is no need to continue with a series of new questions that Pope Francis put forward, they are too many, that are basis for serious reflection, as well as for new, radical conclusions for the Armenians and the world.

Overall, the Pope’s visit seems to me as follows: He, like no-one before and now, placed the Armenian nation in the most prominent peak in view of not only Catholics and Christians in general, but of all humanity.

Armenians need to finally come out of the sleep. The road is the correct understanding of the questions put by the Pope and thoughtful, reasoned response. The Armenians have no choice. The Pope with his visit gave the key to the solution of domestic and foreign policy, the fundamental concept of solving the problem of Artsakh (Nagorno Karabakh) and, in general, the key to true progress of the Armenian society.

ARMENIZM

With this essay I try, on non-professional level, to touch briefly the problem of, particularly, spirituality of the Armenian people, its unique identity and Armenizm.

In recent decades, the issue of national(ethnic) identity has become a topic for current discussions in social sciences as great efforts were made to merge the nations in the course of history, which, however, can be asserted, successfully failed. A vivid example of the above said is the policy of Turks towards annihilation of nations and Turkization, Bolshevik national policy, as well as the advocacy of the European multiculturalism. And it is not accidental that the issue of identity was moved to the foreground. In this context it is necessary to highlight the fact that constantly growing consumer psychology and materialism has promoted the spiritual values ​​ carried by the nations themselves. The Armenian social scientists are also concerned with the Armenian identity, but as far as I know, not to a sufficient extent to give complete answers to the questions – Who are the Armenians? What is Armenizm?

In this regard, it is debated whether the Armenians are the carrier of the European culture or the Asian? This issue is very important in terms of the European integration, which the Armenian nation faces from time to time.

I think that the identity of the Armenian people (as well as of any other nation) is determined by many factors, particularly by customs, traditions and legends created in the Armenian environment by the cultural, economic and other relations with neighboring and other countries, by the Armenian music, architecture, music and dance, the Armenian Script, military culture, the Armenian alphabet created by Mesrop Mashtots, bibliography and by Christian values, etc. The translated literature, which has greatly contributed to the Theology, Philosophy, Law, Political and Natural sciences and, in general, to the development of the Armenian culture, has a unique place in the Armenian literature, and it is no coincidence that the Armenian people has included The Feast of the Holy Translators in their calendar. Great and unique is the role of such individuals as Hayk Nahapet (Hayk the Great), Aram, Tigranes the Great (Tigran Mets), Gregory the Illuminator and Mesrop Mashtots, Movses Khorenatsi, David the Invincible, Gregory of Narek, Nerses IV the Gracious (Nerses Shnorhali), Mkhitar Gosh, Komitas on the road of shaping the Armenizm.

Based on all abovementioned, as well as on other diverse factors, the Armenian culture has evolved over centuries, which in its turn determines the Armenizm, the Armenian spirit, the spiritual conformation, and the Armenian nation has been shaped of its own kind. What is this type capable of? The same is true about other nations.

I think it is important what combinations of various features have been made. This probably depends on the path of the nation over the past centuries, that makes every nation unique.

All in all, I would like to highlight just a few of the many Armenian features, without claiming them as completely justified.

The first thing I would like to mention is the attitude of the Armenians to their children, they pay too much attention to their learning, education, they spare nor their welfare, nor health, nor their rest, nothing. Even the illiterate Armenian finds that education is a necessity for his child. It is no coincidence that the adult’s precept to their children is as such: “Learn to become a human”. It is surprising how the elderly parents care for their already grown-up children (who are not children any longer) when they need more care for themselves. But this is not all. The parents` attitude is much deeply displayed towards the grandchildren, probably because becoming wise through the years they realize that they were not sufficiently attentive to their children at that time and try to compensate it by their attitude to their grandchildren.

All this applies not only to an individual Armenian, but the Armenians in general. It is known that in the Middle Ages, even in the absence of statehood, the education was free in Armenia.

On the other hand, the Armenians stand out for their worship to the parents and in general, for a deep respect towards adults, when the children try in every way to be worthy to their parents with their attitude and care, uphold their honor, ensure a dignified senility for them. And this is not conditioned by their potential, they are ready for any sacrifice, only the parents feel themselves better. It is not an ordinary compensation of debts, but internal, spiritual urge, an expression of love that turns the family into holiness. Such a relationship of the generations based on mutual love makes the Armenian family a strong and indivisible/ inseparable unity, which becomes a unique whole cell not dependent on the social status, social environment. Perhaps this is one of the factors that the “Armenian” type retains its identity.

Another typical feature of the Armenians is their attitude to the manuscripts and books. They have always been considered a subject of special care and one of the greatest values. Special attitude was displayed to “Narek” of the poem “Book of Lamentations” by Gregory of Narek, which is considered sacred and balm from diseases.

It is enough to remember that when the Armenians were forced to leave their homes and take migration path, among the first items of necessity have always been manuscripts and books. That is why many of the famous ancient manuscripts were saved in this way. It is not accidental that after the invention of printing in many European and Asian cities the Armenians have established printing houses and published books.

One of the characteristic features peculiar to the Armenians is the fact that in many Armenian communities of the countries worldwide there has been an indisputable principle throughout the centuries – there should be no one asking for alms, beggars and the poor in their community. And, as a continuation of this and the previous principle, there was another principle – education was free of charge. Let us recall the great philanthropists A. Mantashev, G. Gulbenkian and others.

One of the typical features of the Armenians is their strive for justice and law-abidance, which is observed in Armenia as well as in all the countries where there are Armenian communities. All the Armenian kingdoms considered the adherence to moral principles as a guarantee to ensure justice; they have stressed the importance of human dignity, and, in general, spiritual values and legality, which were considered supreme/uppermost values. Such an approach has been expressed in all the Armenian Lawcodes since the IV century. A concentrated expression of such ideas was presented by Gregory of Narek, who pleaded the God in his prayers to give a man a chance of conversion as he believed that the person’s sins first of all are not his guilt but misfortune. Such a possibility could be realized only in the conditions of a peaceful, just, law-abiding, spiritually healthy society. In the Armenian reality the role of legal consciousness therewith was also highlighted, without which it could be impossible to ensure an ordinary development of the society. That is why Nerses the Gracious appeals to all the classes of the society in his “Toukht Enthanrakan”, demanding them not to be guided only by the carnal, and not to forget the spirituality because of the carnal. Overall, “Toukht Enthanrakan” contains regulatory provisions on human rights and of limiting the powers of the authorities which are still consistent with modern concepts with their legal significance.

The “Lawcode”(Datastanagirq) of Mkhitar Gosh has acquired special significance in the Armenian reality, on the basis of which is the divine right of man, or by modern terminology, the natural rights. Since the 5th Century the constitutional approaches have been of great importance in Armenia. This is primarily manifested in Church Councils that have adopted mandatory rules regulating public, as well as legal relationship. These Church Councils, starting from the Council of Ashtishat (365 AD), were, in today’s terminology, a representative assembly, which was attended by the representatives of all social strata without exception. This approach has been maintained in subsequent centuries, and the rules of these congregations had universal and priority importance. From this perspective it can be asserted that these meetings are comparable with constituent meetings by their nature. It should be noted that a similar meeting was held by King Vachagan (5th century), where “Canonical Constitution” was adopted. In the absence of statehood such meetings were held by the Catholicoses. Overall, it can be concluded that the rules adopted in such Councils have ensured the supremacy of the rules of national consensus, thus they have been constitutional by nature.

It is not convenient to talk about the details here, but I want to mention two circumstances that show the special attitude of the Armenians to the Constitution. First, the work “Snare of Glory” by Sh. Shahamirian published in 1773, which was a unique draft constitution, intended for future independent Armenia. Only the title of the book is a complete constitutional concept and, taking into account the time of publication of this work, one can be really surprised by such a constitutional ideas and approaches.

The other phenomenon is that in the illiberal Ottoman Empire from 1840 to 1860 the “constitutional movement” was expanding, the purpose of which was to adopt a formal document for Armenians in Turkish Sultanate which would regulate the internal relations of the community. As a result of the movement in 1863, the Sultan government approved the “Armenian National Constitution,” which retains its significance up to now.

Such thinking is obviously an evidence of the formation of a new civilizational level.

I would not dare to make such a conclusion, if it were not for the point of view of an expert of the Armenian law, Professor Kohler, according to whom the Armenian nation gained civilized legal status, when he adopted highly developed religion. It is no exaggeration to say that the Armenian, as a carrier of its own civilization, could perform the role of the world in a strange world.

Without going into professional details, which is beyond our power and not our problem, I suggest to those who are interested in the history of law to get acquainted with the researches of Josef Karst, Joseph Kohler, etc.

Considering all these, I think that the foundation of the analytical center of “Constitutional Culture” in 2016 Yerevan should be highlighted. I am convinced that this international organization in the nearest future will generate ideas that will guide further development of civilization in various aspects.

As for the behavior of the Armenians in the Armenian communities, we can claim that they have never been distinguished by their illegal, unlawful behavior, otherwise the authorities of these countries will not grant them any privileges. Besides, the Armenians have always tried to harmonize their community life with the legislation of the host country, while remaining faithful to national values. This is evidenced by the “Lawcode of Polish Armenians”, “Astrakhan Lawcode”, etc., created on the bases of the legal principles of the Lawcode by Mkhitar Gosh and have been functioned with the permission of the authorities. The Armenian law-abidance is evidenced by the generosity emphasized in the poem “Tazit” by the great Russian poet A. Pushkin (see further).

Of course, it may be objected that in this case, how should it be explained that nowadays the number of inmates in American prisons has increased dramatically? Here I would like to refer to the words of the great English poet Lord Byron. “The virtues (of Armenians) have been those of peace, and their vices are those of compulsion.” In this case, the vices of the Armenians are forced to them and appear as soviet legacy. The Soviet Union was a country where any economic freedom, economic initiative was considered illegal, which led to the formation of the corresponding illegal behavior. I am sure that the rate of such crimes will drastically decrease after the change of the generation. And my hypothesis that the reason for such behavior is homo sovieticus – is motivated by the fact that this phenomenon is characteristic to the migrants from all the post-Soviet space.

I would like to mention one of the most important features of all Armenians – it’s a special attitude of the Armenians to the Armenian woman. The Armenian woman, who is a bit of oriental and European, has a unique place in the Armenian society with her generic image and has a special social status. I believe that the basis for this phenomenon is the loyalty to the Bible, in other words, the Armenians have been impulsively guided by biblical provision, according to which “the two shall become one flesh.” I should also bring the viewpoint of August von Haxthausen on the Armenian woman – …in family life, this people has a patriarchal way of life, which only sharply differs from other Asian peoples in one way – the difference in the social status of women, in invoking her for independence, equality and human dignity, which is expressed in the very way of the Armenian family, as well as in the personal characteristics of the Armenian women. Then he gives an explanation. It seems to von Haxthausen that the reason for this lies in the very mission of the Armenians, as people of high culture and spirituality that has become a mediating link and the center of the unification of Europe and Asia. I think there is no need to add anything to the said above. In fact, this definition is not the only one, the same view was expressed by the Austrian historian Amand Shvaykher Lirhenfeld and many others.

Finally, it should be infered that Armenizm as a phenomenon could be formed only in the Armenian Highlands, under the auspices of the holy Mount Ararat, a mountain that has been sacred for Armenians for thousands of years, which was later enshrined in the Bible. And another factor – today the science finds that one of the most important factors of European civilization progress is the wheat plant, the homeland of which is the Armenian Highlands, I mean that it is not accidental that Armenia has become the cradle of civilization and has assumed the role of civilizing. Armenizm exists and will exist as long as there is Armenian Highland and the people live there. No matter how good the Armenians feel themselves abroad they will be able to survive only if the Armenians continue to live in their homeland, from where they get their vital and spiritual food.

I must also mention the creative kind and nature of the Armenian. Every Armenian, regardless of educational, social, environment background and opportunities, is constantly in the incessant search for something new. And the Armenian is the carrier of both the rational and the spiritual, and always strives to achieve his objectives. He is not indifferent to the events happening in his surroundings, or in the world, he always reflects his attitude to everything. Of course, this does not mean that he is always right and meaningful, and that’s why he is always ready to listen to a view of a better qualified and educated one and evaluate it.

Finally, I want to mention the general characteristic for the Armenians, by the XVII century famous botanist, traveler Joseph Pitton de Tournefort, which was later repeated by Jacques Elisee Reclu and many others, according to which the Armenians are the best people in the world, they are virtuous, polite, imbued with discretion and decency.

The list of characteristics of the Armenians can be continued, but it should be left for the future. Here I would like to mention just a few of the hundred assessments and characterizations given to the Armenians in two-thousand-year-history.

One of the famous characteristics of the Armenian nation is given by the greatest   thinker, philosopher I. Kant and he thinks that the unique commercial spirit is dominating in the Armenians: they are engaged in exchange, traveling from China to Cabo Corso (present-day Cape Coast) on the Gulf of Guinea.  It shows the unique origin of this intelligent and hardworking people, people that passes through the entire Ancient world from the north-east to south-west and is warmly accepted among all these nations where he finds himself. It proves the superiority of their nature …

Another German ethnographer and traveler August von Haxthausen describes the Armenians as follows: all the studies indicate the fact that the Armenian people are marked by the will of God and are chosen to spread the Christianity and civilization in the East. The Armenians can be regarded as a leaver, as the main ingredient in the Asian dough, designed to revive the dead spiritual life in this region.

Many years ago, when I got to know Kant’s characterization of the “commercial spirit”, it had a very negative impression on me, so far as “merchant” prompts nothing good to many of us. Basically, we understand that word with negative meaning “hawker”, “trader”, ” usurer,” “miser”, as the European “bourgeois”, which has never been respectfully accepted in the European culture. However, much later, when I studied the Armenian culture more thoroughly and the history of development of the European economy, I began to understand that the genius philosopher from Konigsberg gave such a description that the Armenians can really be proud of and present themselves to the world with their contribution to the modern civilization.

When reading Kant`s writings, especially taking into consideration the limited communication possibilities in the 18th century, immediately a question arises – How could he have known that the Armenians are “intelligent and hard-working” and that “passing through the Ancient world they received a cordial reception among all the peoples”? What did he mean by saying “unique origin” and “superiority of the character”? The cordial reception among the peoples is probably certified by the fact that the big merchants were engaged not only in trade but also performed the role of mediator and interpreter in the relations between the ruling families and/or authorities of different countries, they even did official diplomatic assignments, became ambassadors to different countries and even ministers of foreign affairs. If we add to this all the significant contribution of the Armenians in commercial and economic, particularly in maritime relations between China, India, other Far Eastern and European countries, I think, the picture will become more complete.

As to the characteristics of the Armenians given by von Haxthausen, it should be noted that not only the existent researches had served as a starting point for him, such as Kant and others, but also his own experiences and researches. Overall, his view is not only consistent with the thoughts expressed by Kant, but he gives more far-reaching civilizational assessments.

Considering the fact that Kant had practically never been away from Konigsberg, it can be assumed that there was some idea about Armenia and the Armenians in Europe in the 18th century, which is justified by the von Haxthausen witness that there is certain information and research about the Armenians.

A question arises, what kind of information and research is meant? First, we can mention «Anglo-Saxon chronicle» of 807, where it is indicated on the first lines of the old English manuscript that the Brits came from Armenia and settled in the south of England. Valuable information is also contained in the German legends, where Armenia and Ararat are often mentioned, the leader of Germanic peoples called Armenios, as well as the assumption that the Bavarians and the Tirols have been originated from the Armenians (Enno Mayer, Zwischen Rhein und Arax. 900 jahredeutsch-armenische beziehungen, 1988). It is not difficult to assume that the works of famous Greek and Roman historians can be listed among these researches which were included in the framework of the interests of European thinkers since the Renaissance, and in many of them Armenia and the Armenians had serious assignation (I mean such great thinkers as Herodotus, Xenophon, Polybius, Strabo, Plutarch, Cicero, Seneca and many others).

In addition, all the Europeans were cooperating with the Armenian Kingdom of Cilicia in the Crusades, got directly acquainted with the Armenian culture, established economic and trade relations with the Armenians (especially Venice and Genoa republics). It was not accidental that the king of Cilicia, Leo VI Lusignan was given royal reception by the kings of Castile, Aragon and France. John I, the King of Castile, granted several cities to Leo VI. King Charles VI of France gave him the royal palace of Paris Saint-Owen. His tombstone is in the royal crypt at Saint-Denis. The Armenian participation in the Crusades was highly appreciated by Papal Bull (“Ecclesia Romana”) of Pope Francis Gregory XIII.

Here it is not impossible to note Francois Rabelais, who in his novel “The life of Gargantua and of Pantagruel” speaks with reverence about the Armenians. It is interesting to note that the name of Artaxias (Artashes) is written with the Armenian phonetics and the history of the King Artaxias II is described with deep knowledge. Further the luxurious reception in Rome of Tiridates, the King of Armenia as well as the efforts of the Roman Emperor Nero to make Tiridates the permanent friend to Rome are described.

Extensive information about Armenia and the Armenians was given by the European travelers in their traveling notes (Zhurden de Severac, Burkhardos Monte de Sion, William of Rubruck, Marco Polo, Ruy Gonzalez de Clavijo, John Dardel, Johannes Schiltberger, Antonio de Gouveia and others).

In this context, I think it was important that the Armenians founded numerous publishing houses and were publishing books in Venice already in 1512 and further in many other European cities. This circumstance could not but attract the attention of the Europeans, if we consider that the book was a rare and exotic phenomenon at that period.

Important information was published about Armenia, Greater Armenia, Lesser Armenia and Tigran the Great in the French encyclopedia, in “Britannica” and in other universal encyclopedias published in Europe in the 18-19th centuries.

Apart from this, the prominent European thinkers began to discuss issues related to Armenia and the Armenians, the Armenian language and the works of the Armenian historians in their studies and gradually the Armenian Studies was formed (Matyuren La Kroz, Gottfried Leibniz, Joseph Pitton de Tournefort, Joachim Johann Shroyder, I. Kant, J. Herder, Antoine-Jean Saint-Martin, A. Von Haksthauzen, Leopold von Ranke, Heinrich Petermann, Marie Brosset, Edward Dulaurie, Victor Langlois, Frederick Muller, Auguste Carrier and others).

Taking into account all the above mentioned, it is not difficult to guess why Armenia was in the limelight of the European science and culture.

Armenians, wherever they live – in Europe or the Far East, South America, the Middle East, North America or Iran, regardless of cultural and religious environment, had rapidly integrated and become law-abiding and exemplary subjects and citizens of these countries, were distinguished by their hard work, contributed to the development of science, the arts and crafts of that countries and to the economic progress.

Such a viewpoint may seem an exaggeration, but when learning about the Armenian activities in various countries, it is not difficult to ascertain the accuracy of such evaluation. On the other hand, it is surprising that this viewpoint is expressed by the Europeans, because in the framework of the ideology of Eurocentrism at that period, only the Europeans are capable of civilizational, cultural, economic intervention. Despite this factor, when the Europeans think that the Armenians may have a serious mission in terms of civilization, this means that there are serious grounds for it.

I do not know what specific basics are meant by von Haxthausen and others for their conclusions, but many of such facts are known from history. It is a well-known fact that in the 18th century, for several centuries, the Armenians, who migrated from Armenia, had established large communities in some European regions (Italy, Byzantium, Poland, Hungary, Romania, Transylvania, Russia, etc.), where they had received many privileges from the government, built churches, schools, founded printing houses, participated in cultural life, had many popular  scientific, religious, cultural, political and economic figures. Unlike the European countries, where Armenians settled willingly, escaping from the Tatar-Mongol and later the Seljuk Turks unbearable domination, the Persian ruler Shah Abbas forcibly resettled several hundred thousand Armenians in Persia, granting them with great benefits. Here they built the city of New Julfa, boosting the rapid development of trade, economy and culture. Favorable attitude was displayed towards the Armenians in Russia. Thus, Peter I the Great granted privileges to the Armenian merchants. With the edict of November 10 (21) in 1724 he announced his patronage to the Armenian people: “Keep the honest Armenian people with special mercy… We ordered not only to protect their merchants, but also to grant with some privileges for great interests and benefits and will be kind to them in the most merciful way.” The same attitude was treated by Catherine II, who with decree of 1768 expressed her support and patronage to the Armenian people. In particular, by granting privileges to the Armenians, allowed them to build Grigoriupol and New Nakhchivan cities.

The poem “Tazit” by the great Russian poet A. Pushkin can be considered the illustration of the political role of the Armenians in Russia. The famous phrase of the poem: “You are a coward, a slave, you are Armenian”, which, taken out of the context of the poem, has become “a great proof” of different interpretations and speculations, and Armenophobia. Whereas reading the poem, it becomes apparent that Pushkin, in this case by saying “Armenian” with the mouth of highlander meant only the evince of magnanimity, a person with high moral qualities. But that is not of interest to us. We should answer to the question – why the great poet, as opposition to human cruelty, ferocity of satisfying the vile passions, has mentioned the Armenians. How is this explained? Hardly accidentally, Pushkin would mention particularly the Armenians without any reason. Pushkin was very well aware of and had close ties with a number of Armenian politicians (David Abamelik, the Lazaryans, Grigor Zakaryan and many others). Moreover, Pushkin has witnessed how the Karabakh brigade returned from the battle, bringing eight Turkish flags with them. Therefore, Pushkin could not describe the Armenians as a coward or a slave. But it is not enough to commemorate/mention the Armenians.

To understand why Pushkin has done so, it is necessary to refer to the role of the Armenian element in the North Caucasus and Caucasus, in general, in the beginning of the XIX century and during the second half of the 18th century. In this regard, we consider it important to mention a question concerning Crimea. The point is that after the destruction of Ani, many Armenians migrated to Europe (Hungary, Transylvania, Poland, etc.), particularly to the Crimea, where densely settled Armenians had a major impact on economic, cultural and political life. When in 1768-1774 after the Russian-Turkish war, the Russian Empire, in the face of Russian Empress Catherine II and Russian Prince Grigory Potemkin, decided to unite the Crimea to Russia, deported Armenians from the Crimea in 1778 (as well as other Christian nations). In 1780, the Armenians established the famous New Nakhchivan residence with the sponsorship of the government. To understand this Russian policy, we should apply to another Russian writer V. Pikul, who in his historical novel “Favorite”, in the letter of Potemkin addressed to the commander A. Suvorov, who had Armenian descent states about letting the Hellenes make the wine and hunt mugil, they are commercial people, resourceful, believe me they won`t get lost. But in the new areas … let the Armenians develop new handicrafts, such as … weave silk and cotton fabrics, make leather morocco leather, make various needlework, in which the Armenian women are so skilled. It is no coincidence that Potemkin highlighted particularly the spiritual development of the people in the letter and ordered to bring priests from Armenia.

With this deportation the Russian Empire undermined the economic and military capabilities of Crimean Khanate and created conditions for uniting the Crimea to Russia, and besides, strengthened its position in the North Caucasus. The Russians realized that it was impossible to establish order in this immense territory only by military force, it was necessary, if we use the current terminology, economic, cultural, political intervention. And to solve the very problem they wisely used the Armenians and other Christian nations, encouraging them by various privileges to continue to live in that region. And the Armenians settling in the region began to deal with economy, trade, agriculture (particularly horticulture), crafts and many other occupations. It is obvious that by settling there they developed their own culture, established schools, cultural centers, built church and residential buildings. The economy began to develop gradually in the Caucasus as a result of the Armenians` various creative activities, which had a beneficial effect on the development of public relations. And, most importantly, other nations were also involved in these processes, gradually acquiring the appropriate civilizational level. The same happened in the Crimea, after joining the Russian Empire, where the Armenians were given many privileges, which contributed to the settlement of the migrants from Western Armenia in Crimea.  As you can see, the Russian policy towards the Armenians greatly facilitated the final appropriation of the North Caucasus.

I think here the unique character of the Armenians is manifested, which was successfully used by the Russian Empire to solve their own internal problems.

Obviously, the Armenians had gratefully received the favorable treatment of their host country/people, and at the same time it is also obvious that such attitude to the Armenians is explained not, as it is said, for their beautiful eyes but for the sake of far-reaching political and civilizational reasons and state interests.

Every nation and a state have a problem of being presented to the world, especially the newly independent state. Today, the world is not aware of a few thousand-years-history of the Armenian people, the place of Armenia on the map, though the word “Armenia” is mentioned on all the ancient maps of the world. It is known only by the Armenians and by narrow specialized, scientific small community. Despite millennial cultural heritage and their contribution to global civilization, today the Armenians are only known to the world as the remnants of a collapsed superpower. Meanwhile, they have the task to develop, but it is necessary to appear to the world not only with a dignity, their culture, historical heritage, but first of all with present cultural, economic, scientific achievements, with their Armenizm.

When I heard the words of Pope Francis on Armenizm, I tried to understand what it means. After long ponderings, of course, on amateur level, I found out that I still do not know what are the elements that formed it, what mixture does lead to Armenizm. But overall, I think we can draw the conclusion that Armenizm is meant to serve to civilization, to develop a civilization, to fight for civilization. Especially given the fact that many great thinkers have expressed such an opinion (August von Haxthausen, V. Abaza, Joseph Pitton de Tournefort,  N. Marr, F. Makler, A. Kraft-Bonnar, P. Charanis, E. Mezhelaytis and others). Perhaps, I will mention only the words of A. Mayer: There is a country that Armenians can demand … due to the fact that they are a force. Armenians are the force of civilization since IV or V century.

My knowledge is this much. It is obvious that the aforementioned about the Armenians is only the small part of the reality, which has various layers of exploration and discovery, but that’s not the problem. Of course, the Armenians will be grateful to all the scientists and researchers who will help to clarify and supplement the Armenian history, the Armenian identity and Armenizm, all this is necessary for the states interested in the progress of civilization. The great Russian scientist N. Marr, back in the beginning of the XX century, writes in this regard that the Armenians were the first to understand the international interests and the history of space already in the Middle Ages. The Russians should be the first to get interested in the history of the Armenian people, as responsible for the present fate. The Armenian nation is still the only race capable of sublime Christian culture and civilization, a tribe that owns the future of the region.

The same thing, in fact, is claimed by the European and American Armenologists.

How can we explain such a favorable attitude of the great humanist Francis towards Armenia and the Armenian people? I think there is no secret here. Such an attitude stems from the concern over the future of mankind, when the Christian values ​​are gradually replaced by the growing mercantilism, when the moral values ​​are turned into the product, when spirituality is replaced by the material, when the material is idolized, when the human being is transformed into a robot. Therefore, the Pope can not remain indifferent to all those communities, including the Armenians and Armenia, which is already two millennia appropriates Christ’s teaching, and this doctrine has become a state subject for a thousand seven hundred years and it remains faithful to Christian values ​​and continues to contribute to the progress of civilization.

Let me finish with the principle of the Lithuanian poet E.Mezhelaytis that Armenia is the rock of civilization.

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Eastern Europe

Dismantling Yalta system, or Ukraine as an instrument of destroying the world order

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Ukraine’s recent provocation in the Black Sea has become another pretext for unraveling the Yalta system of international institutions and legal accords, which has been actively and openly done since 2014. Before that, it was Yugoslavia, Iraq, Libya, a bungled attempt to do the same in Syria, as well as a series of “color revolutions,” orchestrated in close vicinity of the Russian borders, including the so-called “Revolution of Dignity” in Ukraine.

In Ukraine, however, these attempts hit another snag after Crimea reunited with Russia, southwestern Ukraine rebelled against Kiev’s nationalist ideology and the Donetsk and Luhansk People’s Republics were declared as a culmination of the disintegration processes set forth by Maidan. These attempts have equally failed in Syria after President Bashar Assad asked for military assistance from Russia and, in August 2015, signed an agreement to deploy Russian military aircraft in Syria in line with the Treaty of Friendship and Cooperation that the Soviet Union and the Syrian Arab Republic inked in October 8, 1980.

Fully aware of the failure of previous attempts to use limited troop contingents in different parts of the globe, the West in general and the US in particular, were very skeptical about the success of the Russian military mission in Syria. Still, backed by the Russian Air Force group, quickly deployed in the country, the Syrian army took a mere two years to turn the course of the war all around.

Since 2004, the Ukrainian leadership has been diligently kowtowing to some Western powers’ attempts to dismantle the system of international agreements and the balance of forces existing since the end of World War II and, therefore, has ceased to be an independent one. Kiev is trying hard to put its self-serving interests in the context of the general political line of its Western patrons. To this end, Kiev is doing everything possible to give the West a reason to impose sanctions on Russia and to further exacerbate tensions between Moscow and the West. One of the results of the recent provocation in the Black Sea was the cancellation of President Vladimir Putin’s planned meeting with US President Donald Trump in Argentina, and the introduction of martial law in some Ukrainian regions.

Speaking of recent history, squeezing the Russian Black Sea fleet from Sevastopol and the creation of a NATO naval base there was one of the much anticipated and planned outcomes the “Revolution of Dignity.” Ukraine’s plans to join NATO alienated the country’s mutinous southeast, and Crimea’s rejoining Russia put “paid” to Brussels’ dreams of setting up a base on the peninsula.

However, even though the “Ukrainian project” in its original sense fell flat, the strategic goals haven’t gone anywhere. It’s been decided to keep up pressure on Russia with a plan dubbed “Azov tension,” whose implementation very curiously coincided with the completion of the construction of the automobile section of the Crimean Bridge.

Did the provocation in the Black Sea come as a surprise for the Russian military and diplomats? By no means, because the Western actions being taken as part of Operation “Azov tension” were too obvious to ignore. In an interview given on November 23, on the eve of the provocation, Russia’s Deputy Foreign Minister Grigory Karasin said that “… the Azov [incident] was intentionally injected into the information space. The Kiev regime, in coordination with its foreign mentors and patrons, has found another anti-Russian theme created from scratch. Moscow has recently been facing a series of unwarranted accusations of allegedly engaging in some illegal actions in the Sea of Azov. This should have been expected though, because now that the issue of Crimea as an instrument of pressure on Russia has lost its acuteness, they need a new pretext, and the Azov [incident] has been chosen as exactly such a pretext.”

The November 25 provocation in the Black Sea unfolded against the backcloth of frequent flights by US reconnaissance aircraft, and served as an excuse for increasing the number of NATO military observers in the Black Sea region. This is evidenced by the following chronology:

  • On October 8, US Air Force and Navy planes flew many hours of reconnaissance flights off the coast of Crimea and Krasnodar Region (the RQ-4A Global Hawk strategic drone cruised from Crimea’s westernmost tip along its southwestern and southern coasts, near the Kerch Strait and further along the entire length of Krasnodar Region, all the way to Sochi). Almost simultaneously, a P-8A Poseidon US Navy anti-submarine patrol plane flew along the Russian coast from Sevastopol to Novorossiisk in close vicinity of Russia’s sea border on the Black Sea.
  • On November 5, it was reported that a Russian Su-27 fighter jet had intercepted and escorted a US EP-3 Aries reconnaissance plane in international airspace over the Black Sea.
  • On December 2, a US Air Force RQ-4B Global Hawk strategic UAV flew a second, eight-hour, reconnaissance mission off Russia’s Black Sea coast, cruising near Crimea, the Kerch Strait and Kuban Region.
  • On December 4, two American reconnaissance aircraft, an RC-135V strategic reconnaissance plane and an EP-3E Aries II long-range electronic reconnaissance aircraft, flew for many hours off the coast of Crimea, near the Kerch Strait and Krasnodar Region.

This may not be the most detailed chronology, but it is still enough to understand the amount of attention paid to the region ahead of and after the November 25 Ukrainian provocation in order to gauge the reaction of the Russian Navy.

The following statements further clarify the US strategy in the Black Sea region:

  • Speaking during the International Conference on Maritime Security in Kiev on November 29, Ukraine’s top naval commander, Igor Voronchenko, said that “due to the Russian ships’ aggression against Ukrainian vessels in the Sea of Azov, Ukraine will insist that passage through the Bosphorus in Turkey be closed to Russia.”
  • On December 3, US Senator John Barrasso proposed sending US ships  to the Black Sea and “have NATO do it as well” to present “a forceful response” to Russia. He also called “to give [Ukraine]anti-aircraft [weapons] and give them weapons also in terms of anti-ship.”

To better understand the situation in the region, one should consider Turkey’s position on this issue. Ankara claims regional leadership, is actively involved in the Syrian conflict, is a member of NATO, has been included the US program of supplying the latest F-35 fighter jets, is building the Turkish Stream pipeline and a nuclear power station with Russia and is buying the latest S-400 missile systems from Moscow. Diverse and multidirectional as Ankara’s interests are, its close cooperation with Russia still makes Turkey a stabilizing factor in the Black Sea region. This is evidenced by President Recep Tayyip Erdogan’s offer made on November 29 to act as a go-between in resolving the incident in the Black Sea. He also discussed the initiative with the presidents of Russia, Ukraine and the United States.

It seems, however, that neither Erdogan’ proposal, nor his independent position on arms purchases resonate with the US strategy in this region. In view of Turkey’s decision to buy the S-400 air defense missile system from Russia and the planned supplies of F-35 fighter jets from the US, Washington has told Ankara that it must make a choice whether it stays with the West or sides with Russia. In response, Turkish Defense Minister Nurettin Janikli dismissed as unacceptable the US demand that his country should not go ahead with the purchase of S-400 missiles as a condition for getting F-35 fighters.

Ukraine’s call to close the Bosphorus to Russian ships is also an attempt to make Turkey decide whose side it is on. This proves once again that executing foreign instructions to the detriment of their own country’s long-term interests, is now topmost on the minds of the big shots in Kiev, who have neither a development strategy or any vision of their country’s future. By subordinating itself to the will of others, Kiev stays the course of breaking off ties with Russia and setting the stage for new anti-Russian sanctions. Ukraine’s Foreign Minister Pavlo Klimkin has already announced the cancellation of 40 bilateral agreements with Russia. On November 30, Ukraine lodged a complaint with the European Court of Human Rights about the incident in the Black Sea. On December 3, President Petro Poroshenko submitted for parliamentary approval a proposal to terminate a treaty of friendship with Russia. The Ukrainian president also said that Kiev was going to lodge a lawsuit with the International Court of Justice to make Russia liable for the “recent act of aggression” in the Black Sea.

Well, a provocateur’s place in history has never been an enviable one. People usually forget his name the very moment his mission is over.

First published in our partner International Affairs

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Eastern Europe

Rethinking Armenian North-South Road Corridor: Internal and External Factors

Mher D. Sahakyan

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In contemporary Eurasian mainland there are three main integration developments: European Union (EU), Eurasian Economic Union (EAEU) and One Belt, One Road (OBOR). The one of the main aims of these 2 programs and 1 initiative, which coincide with each other, is to develop transportation infrastructures. If we pay attention to this triangle, we will see that through its entire territory leading attendees are building land and maritime connections between Asia and Europe. The priority is given to developments of roads, railroads, ports, pipelines, digital interconnection, etc. As a result, the infrastructures of the states which are actively participating in these integration developments are emerging and they are strengthening their ties with the leading centers of these projects and initiative such as Germany, France (EU), Russia (EAEU), China (OBOR).

The other emerging Eurasian project “International North-South transport corridor”, which was initiated by Russia, India and Iran also strengthens its role in connecting Asia with the Europe, which through developing transportation infrastructure connects Indian Mumbai to Russian Moscow. These kinds of transport integration developments provide great opportunity to states, which are located in the center of Eurasian continent to connect their transportation infrastructures with the main corridors which are bridging East with the West and North with the South.

In one hand, Armenia is a member of the EAEU and in the other hand it strengthens its cooperation with the EU. Yerevan speaks also about its commitment to strengthen cooperation in the field of transportation with China in the framework of China’s OBOR initiative. It is worth mentioning, that for standing transit country in transportation corridors which unites different regions of the Eurasian continent, Armenia, at first must develop and modernize its poor developed transportation infrastructure. For this reason, Armenia is building 556 km North-South Road Corridor, which will start from Armenian-Iranian border and reach to Armenian-Georgian border.

In sum, Armenia will be able to be involved in the transport corridors which are connecting East to West, if it successfully finishes construction of its North-South road corridor. Building of the North-South Corridor will provide an opportunity to Armenia to strengthen its economy, security and geopolitical role. It is also worth mentioning, that the main aims of Armenian North-South program are fully correspondent with interests and philosophies of the UN Economic Commission for Asia and the Far East’s “Asian land infrastructure development program, ”China’s OBOR initiative, EU’s TRACECA, Russia’s lead EAEU, International North-South Transport Corridor (India, Russia, Iran, etc.).

The Internal and External Factors of the Armenian North-South Road Corridor

The Internal Factors      

Armenian North-South Road Corridor on both in internal and external levels will affect on further development of Armenia’s economic development. At first let’s discuss what kind of influence can have the implementation of this program on inner Armenian developments? It is worth mentioning that in the 21-st century, which is the era of globalization, free trade and movement, it is impossible to develop the economy of any country without constructing and modernizing transportation infrastructures of that state, which in turn must be connected with the international transport networks. Well developed, high-speed road networks play a crucial role in economic growth of every country, as they conduce to harmonize interconnected cooperation between different spheres (industry, agriculture, etc.) of economy. Meanwhile, the absence or bad condition of the roads increases transportation charges, rises unnecessary loss of time. These circumstances, in turn, have a negative impact on the final formation of the product price. Thus the final construction and  exploitation of the North-South road corridor will make it’s important contribution on Armenia’s economic growth, as Armenian business companies, which are spread from South to North will be able to use this transport corridor and improve cooperation with each other, they will be able to easily transport their goods to the markets of the other cities and villages, the prices of the transportation will go down  and the movement of people will also stand easy, in turn it will simulate the development of internal tourism. The above-mentioned conditions will foster the development of Armenian economy, as a result new working places will be opened. Armenia will stand more attractive for the foreign investors.

The implementation of the North-South road corridor will also increase security of Armenia. It is worth mentioning, that for the victory in the contemporary wars, one of the main important factors is the fast movement of military units and equipment and in this context North-South will strengthen Armenia’s security and combat readiness of the Armenian Armed Forces. Thus, taking into consideration aforementioned facts it is very important to support to implement this project, increase confidence in Armenian society and among the members of the International society.

The External Factors

It is true, that some transport infrastructures are being built in the neighboring regions of Armenia, but it is worth mentioning, that because of the policies of some regional powers, Armenia is not involved in some of these projects (for instance Baku-Tbilisi-Kars railway), they are bypassing Armenia. This is a challenge against Armenian national security and Armenia must take appropriate steps for not being isolated. Thus, Armenia must finish construction of the North-South road corridor and through it to join the international road networks.

As we have mentioned in Eurasian mainland there are two integration projects-EU and EAEU and one integration initiative-OBOR. Every, has its own component for development of the transportation communications. Due to the aims of these integration developments, the economies of Asian states will be connected to Europeans. If Armenia to finish its North-South road corridor, it will get an opportunity to be involved in OBOR’s Silk Road Economic Belt’s China-Central Asia-West Asia economic corridor, it will strengthen its role in the EU’s TRACECA and in the other international transportation networks. It is also worth mentioning, that the implementation of Armenian project coincides with the aims of the main players of the Eurasian mainland-EU, EAEU and China, as it will stand the other bridge, which will connect Europe with Asia. I do believe that implementation of the Armenian North South transport corridor is fully correspondent with the interests of the EU, EAEU and China as well. If we also consider the International North-South Transport Corridor which aims to connect Mumbai with Moscow, we can come to conclusion that Armenia can integrate its North-South road corridor in it, as one of the main players in this program is Russia, I do believe that Yerevan’s strategic ally-Moscow will be also very interested in involvement of Armenian infrastructure in this program, additionally, it is worth mentioning, that Armenia has also normal relations with India and Iran.

It is true, that for now Armenia has not good relations with Turkey and Azerbaijan, but sooner or latter the problems between neighboring states must be solved. If Armenia builds its North-South Road Corridor it will get an opportunity to increase its role in the region and offer its transport infrastructure to regional and non-regional players, also connecting its roads with the international transport network.

Conclusion

In sum, the North-South road corridor is very important project for Armenia as it will help to grow Armenian economy, will strengthen its security and will increase geopolitical role of Armenia in the region. Thus, Armenians in Armenia and Diaspora must be interested in building this road corridor with united efforts.

The construction of the North-South Corridor will have its spillover on developing different spheres of the science in Armenia affiliated with road construction, as this corridor is being built with the modern technologies and many international leading companies from different countries are participating in the implementation of this project, thus Armenian specialists and companies work with them getting great opportunity to improve their knowledge and experience, which further they can already use in construction of other roads in  Armenia and abroad.

Armenian North-South road corridor, which is being constructing under the leadership of “Transport Project Implementation Organization” State Non-Commercial Organization,  will stand the other bridge which will connect Asia with Europe and it will strengthen security of transportation networks and interconnection between Europe-South Caucasus-Middle East-Far East, as a result it will have great impact on the economy of the South Caucasus and will have its own contribution on peacebuilding. It is worth mentioning that Armenian North-South Road Corridor has a cooperative character and it is open for every representative of the International society. The Construction of the Armenian North-South road corridor is the best example of multilateral cooperation between different nations, as in the building of this important regional corridor companies from China, Spain, France, Italy, Iran and several international institutions as Asian Development Bank, World bank, European Investment Bank, European Bank of Reconstruction are attending. It is also open for the new partners as the construction of the 4-th tranche of the road will start soon.

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Bleak See on the Black Sea

Anis H. Bajrektarevic

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Following the latest events in and around the Black Sea, two old questions are reappearing. Both are inviting us for a repeated elaboration:

If a Monroe doctrine (about the hemispheric security exclusivity) is recognised at one corner of the globe, do we have a moral right or legal ground to negate it at the other corner? This irrespectively from the fact that Gorbachev-Yeltsin Russia unilaterally renounced the similar doctrine – the Brezhnev doctrine about irreversibility of communist gains.

Clearly, the ‘might-makes-right’ as a conduct in international relations cannot be selectively accepted. Either it is acknowledged to all who can effectively self-prescribe and maintain such a monopoly of coercion, or it is absolutely (revoked and) condemned as contrary to behaviour among the civilised nations.

Next to the first question is a right of pre-emption.

It is apparent that within the Black Sea theatre, Russia acts in an unwilling, pre-emptive and rather defensive mode. That is not a regime change action on the other continent following the rational of extra security demand by exclusive few. Fairly, it is an equalising reactive attempt within the near abroad. For the last 25 years, all the NATO military interventions were outside its membership zone; none of the few Russian interventions over the same period was outside the parameter of former USSR.

Before closing, let us take a closer look on the problem from a larger historical perspective.

Una hysteria Importante

Historically speaking, the process of Christianization of Europe that was used as the justification tool to (either intimidate or corrupt, so to say to) pacify the invading tribes, which demolished the Roman Empire and brought to an end the Antique age, was running parallel on two tracks. The Roman Curia/Vatican conducted one of them by its hammer: the Holy Roman Empire. The second was run by the cluster of Rusophone Slavic Kaganates, who receiving (the orthodox or true/authentic, so-called Eastern version of) Christianity from Byzantium, and past its collapse, have taken over a mission of Christianization, while forming its first state of Kiev Russia (and thereafter, its first historic empire). Thus, to the eastern edge of Europe, Russophones have lived in an intact, nearly a hermetic world of universalism for centuries: one empire, one Tsar, one religion and one language.

Everything in between Central Europe and Russia is Eastern Europe, rather a historic novelty on the political map of Europe. Very formation of the Atlantic Europe’s present shape dates back to 14th–15th century, of Central Europe to the mid-late 19th century, while a contemporary Eastern Europe only started emerging between the end of WWI and the collapse of the Soviet Union – meaning, less than 100 years at best, slightly over two decades in the most cases. No wonder that the dominant political culture of the Eastern Europeans resonates residual fears and reflects deeply insecure small nations. Captive and restive, they are short in territorial depth, in demographic projection, in natural resources and in a direct access to open (warm) seas. After all, these are short in historio-cultural verticals, and in the bigger picture-driven long-term policies. Eastern Europeans are exercising the nationhood and sovereignty from quite a recently, thus, too often uncertain over the side and page of history. Therefore, they are often dismissive, hectic and suspectful, nearly neuralgic and xenophobic, with frequent overtones.

Years of Useful Idiot

The latest loss of Russophone Europe in its geopolitical and ideological confrontation with the West meant colossal changes in Eastern Europe. One may look into geopolitical surrounding of at the-time largest eastern European state, Poland, as an illustration of how dramatic was it.  All three land neighbors of Poland; Eastern Germany (as the only country to join the EU without any accession procedure, but by pure act of Anschluss), Czechoslovakia and the Soviet Union have disappeared overnight. At present, Polish border countries are a two-decade-old novelty on the European political map. Further on, if we wish to compare the number of dissolutions of states worldwide over the last 50 years, the Old continent suffered as many as all other continents combined: American continent – none, Asia – one (Indonesia/  East Timor), Africa – two (Sudan/South Sudan and Ethiopia/Eritrea), and Europe – three.

Interestingly, each and every dissolution in Europe was primarily related to Slavs (Slavic peo-ples) living in multiethnic and multi-linguistic (not in the Atlantic Europe’s conscripted pure single-nation) state. Additionally, all three European fragmentations – meaning, every second dissolution in the world – were situated exclusively and only in Eastern Europe. That region has witnessed a total dissolution of Czechoslovakia (western Slavs) and Yugoslavia (southern Slavs, in 3 waves), while one state disappeared from Eastern Europe (DDR) as to strengthen and enlarge the front of Central Europe (Western Germany). Finally, countless centripetal turbulences severely affected Eastern Europe following the dissolution of the Soviet Union (eastern Slavs) on its frontiers.

Irredentism in the UK, Spain, Belgium, France and Italy, or Denmark (over Faroe Islands and Greenland) is far elder, stronger and deeper. However, all dissolutions in Eastern Europe took place irreversibly and overnight, while Atlantic Europe remained intact, with Central Europe even enlarging territorially and expanding economically.

Deindustrialized, incapacitated, demoralized, over-indebted, re-feudalized, rarified and de-Slavicized

Finally, East is sharply aged and depopulated –the worst of its kind ever– which in return will make any future prospect of a full and decisive generational interval simply impossible. Honduras-ization of Eastern Europe is full and complete. Hence, is it safe to say that if the post-WWII Soviet occupation of Eastern Europe was overt and brutal, this one is subtle but subversive and deeply corrosive?

The key (nonintentional) consequence of the Soviet occupation was that the Eastern European states –as a sort of their tacit, firm but low-tempered rebellion – preserved their sense of nationhood. However, they had essential means at disposal to do so: the right to work was highly illuminated in and protected by the national constitutions, so were other socio-economic rights such as the right to culture, language, arts and similar segments of collective nation’s memory. Today’s East, deprived and deceived, silently witnesses the progressive metastasis of its national tissue.

Ergo, euphemisms such as countries in transition or new Europe cannot hide a disconsolate fact that Eastern Europe has been treated for 25 years as defeated belligerent, as spoils of war which the West won in its war against communist Russia.

It concludes that (self-)fragmented, deindustrialized and re-feudalized, rapidly aged rarified and depopulated, (and de-Slavicized) Eastern Europe is probably the least influential region of the world – one of the very few underachievers. Obediently submissive and therefore, rigid in dynamic environment of the promising 21st century, Eastern Europeans are among last remaining passive downloaders and slow-receivers on the otherwise blossoming stage of the world’s creativity, politics and economy. Seems, Europe still despises its own victims…

Terra nullius

Admittedly, by the early 1990s, the ‘security hole’– Eastern Europe, has been approached in multifold fashion: Besides the (pre-Maastricht EC and post-Maastricht) EU and NATO, there was the Council of Europe, the CSCE (after the 1993 Budapest summit, OSCE), the EBRD and EIB. All of them were sending the political, economic, human dimension, commercial signals, assistance and expertise. These moves were making both sides very nervous; Russia becoming assertive (on its former peripheries) and Eastern Europe defiantly dismissive.  Until this very day, each of them is portraying the NATO enterprise as the central security consideration: One as a must-go, and another as a no-go.

No wonder that the absolute pivot of Eastern Europe, and the second largest of all Slavic states – Ukraine, is a grand hostage of that very dilemma: Between the eastern pan-Slavic hegemony and western ‘imperialism of free market’.  Additionally, the country suffers from the consolidated Klepto-corporate takeover as well as the rapid re-Nazification.

For Ukraine, Russia is a geographic, socio-historic, cultural and linguistic reality. Presently, this reality is far less reflected upon than the seducing, but rather distant Euro-Atlantic club. Ukraine for Russia; it represents more than a lame western-flank’ geopolitical pivot, or to say, the first collateral in the infamous policy of containment that the West had continuously pursued against Russia ever since the 18th century.

For Moscow, Kiev is an emotional place – an indispensable bond of historio-civilizational attachment – something that makes and sustains Russia both Christian and European. Putin clearly redlined it: Sudden annexation of Crimea (return to its pre-1954 status) was an unpleasant and humiliating surprise that brought a lot of foreign policy hangover for both the NATO and EU.

Nevertheless, for the Atlantist alarmists (incl. the Partition studies participants and those working for the Hate industry), military lobbyists and other cold-war mentality ‘deep-state’ structures on all sides, this situation offers a perfect raison d’etre.

Thus drifting chopped off and away, a failed state beyond rehabilitation,  Ukraine itself is a prisoner of this domesticated security drama. Yet again, the false dilemma so tragically imploded within this blue state, of a 50:50 polarized and deterritorialized population, over the question where the country belongs – in space, time and side of history. Conclusively, Eastern Europe is further twisting, while gradually combusted between Ukrainization and Pakistanization.  The rest of Europe is already shifting the costs of its own foreign policy journey by ‘fracking’ its households with a considerably (politically) higher energy bills.

Earlier version of the text was published by the Vision & Global Trends

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