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.
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.
Polonia: Poland’s diaspora policy
In 2007, the Polish authorities for the first time adopted a government program to promote cooperation with the Polish diaspora (Polonia) and Poles abroad. In 2002, they introduced May 2 as Day of Polonia and Poles Abroad.
The strategic objectives of this program for 2015-2020 include support for the development of Polish language and culture among Poles abroad, strengthening Polish national identity among representatives of Polonia, contributing to the popularity of Polonian organizations abroad and the return of Poles living abroad to their homeland, establishing economic, scientific and cultural contacts between Poland and Polonia .
The Polish Foreign Ministry estimates the number of members of the Polish diaspora, including ethnic Poles and people of Polish descent, at 18-20 million, one third of them were born in Poland. Polonia and the Poles rank the sixth if we compare the proportion of members of the diaspora abroad with the population of the country of origin. 18% of tourists visiting Poland are members of Polish organizations abroad and ethnic Poles.
The largest Polish diasporas are in the USA (9.6 million according to 2012 reports), in Germany (1.5 million) and Canada (1 million). Poles are also living in France and the United Kingdom (0.8 million in each), the Netherlands (0.2 million), Ireland and Italy (0.15 million in each), the Czech Republic (0.12 million), Sweden and Norway ( 0.11 million in either), Belgium (0.1 million). In countries such as Austria, Spain, Denmark, and Iceland, members of the Polish diasporas number less than 100 thousand people.
According to the Polish Foreign Ministry, more than 1 million Poles and people of Polish descent live in post-Soviet countries. According to the ministry, these estimates are not accurate – for one, in Belarus, the most “Polish” republic of the former USSR, the number of Poles and people of Polish origin could amount to up to 1 million (official reports estimate the number of Poles living in Belarus at 295 thousand).
Lithuania comes second by the number of Poles residing there – (250 thousand), the third is Ukraine (144 thousand), then Russia (47 thousand), Latvia (46 thousand) and Kazakhstan (34 thousand) – the fourth, fifth and sixth, respectively.
Polonia is conditionally divided by the Polish Foreign Ministry into ten functionality-based geographical groups: 1. Lithuania 2. Belarus 3. Ukraine 4. Latvia, Moldova, Romania, Slovakia, Hungary, the Czech Republic 5. Western European countries (Great Britain, Germany, France, Italy, Denmark, Switzerland, Sweden, etc.). 6. USA, Canada, Australia, New Zealand 7. Other European countries 8. Russia, the Caucasus, Central Asia 9. Brazil, Argentina 10.Other countries of the world.
This division was carried out on the functional, rather than numerical basis and there is no universal approach as to how to categorize Poles living abroad – each of the above mentioned countries sets its own requirements for working with Polonia. People who have Polish roots but do not speak Polish and who reside in the USA, Canada, Australia, New Zealand, Argentina, and Brazil are regarded as Polish diaspora by Warsaw. In this case, there is a need to popularize Polish informational and ideological products for Polonia in these countries in the language of the country of residence with emphasis on the economic and cultural components and projects for the study of the Polish language.
The latter bears particular importance. In Brazil, for one, there are more than a dozen Polish language courses. People who go there are provided with social benefits and all the necessary documents – student ID passes for students, work certificates for teaching staff (teachers get discounts 33% to 49% on public and rail transport in Poland, etc.), certificates of Polish schools for distance learning, etc.
Given the presence of anti-Russian sentiment in Poland’s policy, it is not surprising that Russia, the republics of the Caucasus, and countries of Central Asia are among those that Warsaw accuses of breaching the rights of ethnic minorities, including Poles, which is not true. Working with Polonia in these regions carries a clear ideological touch, as historical grievances prevail over culture and economy. By intentionally inciting conflict, concocting accusations of violating the rights of ethnic minorities,Warsaw equips itself with ideological tools to justify its aggressive Eastern policy towards Russia, Belarus, and Ukraine.
In particular, there are noticeable attempts by Warsaw to force Polish organizations in Russia to participate in anti-Russian propaganda campaigns, especially regarding retrospective assessments of Russian-Polish and Soviet-Polish relations. Polish diplomacy cites the unsuccessful Polish uprisings of the 18th-19th centuries, exiled and repressed Poles of the tsarist and Stalinist times, return of Poland’s western lands to Soviet Ukraine and Soviet Belarus following the Red Army’s Polish campaign in 1939, etc.
The Polish Institute of National Memory (PINP), being an exclusively ideological structure, is on the list of state institutions and ministries that are responsible for cooperating with Polonia. A projecttitled “The Next Stop is History” has been launched in order to promote the historical and ideological heritage of Poland. Implemented within the framework of the Polish diaspora program of the Department of National Education of PINP in several countries at once (conferences, exhibitions, symposia, film screenings, lectures, military sports games), the project has no geographical restrictions and is conducted with the participation of certified teachers.
Let us focus on some characteristic features of the Polish diaspora policy:
– the prevalence of economic aspects while establishing cooperation with ethnic Poles living in the USA, EU and South America;
– a powerful propagandistic and political emphasis and a minimal presence of economy while dealing with Polonia in countries of the former USSR;
– abandoning tactics of interaction with Polonia which presuppose acting through Polonian organizations only and which have proved ineffective;
– coverage by social, cultural and other projects of the largest possible number of ethnic Poles, in the first place, those who are not members of diaspora organizations;
– absence of heavy vertical hierarchy in disapora organizations in favor of horizontal links and shuttle diplomacy;
– contribute to the formation of a protest and opposition-minded stratum amongst the young in countries of the former USSR (Russia, Belarus, Lithuania, Ukraine) with further placement of its representatives in local government structures, the media and other socially important projects.
Summing up, we can say that Warsaw’s diaspora politics abroad are focused on strengthening its positions in the Western community and pursuing unilateral and controversial goals in the eastern direction. From our partner International Affairs
The US Naval Power & Georgia
In many ways, Georgia’s sovereignty and slow but gradual integration into the western political and economic systems (NATO and EU) is contingent upon direct US support and power in the region. Therefore, tracking changes in American power and Washington’s vision of its military posture around the globe should be of importance for successive Georgian governments.
The starting point of course is the understanding that the US power in the South Caucasus and the Black Sea overall has always been of relatively limited character in comparison with other regions. This is largely caused by the fact the US is a sea power surrounded by large swathes of water and its reach into the depths of Eurasian continent through the deployment of troops is constrained.
Let us start with simple numbers. The Earth is a relatively modest-sized planet having 25,000 miles in circumference at the Equator, while its total surface area is 197 million square miles. This means that nearly three-quarters of the planet is water. The power controlling the world ocean thus commands numerous economic and military developments across the globe.
Americans know this well, seen in their efforts since the late 19th century to expand naval capabilities. The 20th century was an American century, but this is changing. China and India are building navies, Iranians grow assertive in the Persian Gulf, while the Russians do the same in the Black Sea.
Among them, the Chinese are crucial to watch. Their strategy is more to dilute American power than to engage them outright. This is a clever approach, more like hit and run, and creates uncomfortable conditions for a rival power. Chinese strategists of ancient times give some interesting insight into how the Chinese could be seeing their competition in the modern world.
Pure numbers and power overstretch too is blame. Consider the following fact. In the Cold War the US had to deploy fleets (overall up to 1000 ships) mostly in the Atlantic and Pacific Oceans as well as the Mediterranean Sea. In a striking contrast, nowadays, with up to less than 500 ships, the US need to cover the whole world as the number of competing sea powers has risen, as mentioned above.
Another reason for probable decline of the US naval capacity is globalization. The faster the pace of globalization, the bigger is the need to control every corner of the world as a minor military confrontation in Asia, Europe or the Middle East might transform into a global problem.
The sea power throughout history has proved to be far more long-lasting than any other land power and it actually is the best indicator of a nation’s power.
The US might hope to retain its global dominance also by enlisting allies of similar geopolitical aspirations as its own. But even there, it will rather mean that the US naval power admits its relatively weaker position. Many would call it an elegant decline. Another possibility will be spending more on navy and building new fleets, but their cost is at times as high as the accumulated GDP of tens of African and Asian states.
In many ways, this is what the British officials experienced before World War I. The country has been a primary naval force in the world for almost two centuries (especially in the 19th century), but a gradual rise of the US and German naval fleets was becoming more evident and potentially threatening to the British order at sea.
One of the reactions of the British elite was to negate the trend and claim that their power will be unmatched. It is difficult to admit your relatively declining power.
What does all this mean for Georgia? It relies on the US for its security and it borders on the Black Sea. However, in the long run when the focus of the US grand strategy will more focused on containing China at sea, Washington will be less able to properly address the Russian navy in the Black Sea. As said, there are simply not enough naval resources to hand. The scenario is unfortunate for Tbilisi, particularly at a time when the country is set to build the Anaklia Deep Sea Port.
Author’s note: first published in Georgia Today
Why does Ukraine fret so much about Russia’s return to PACE?
Ukrainian politicians and experts blame PACE’s decision to restore the Russian delegation’s voting rights on President Volodymyr Zelensky and his administration, and also on the leadership of the Council of Europe for allegedly wanting to ensure the resumption of Russia’s annual contribution of 30 million euros to the Council’s budget. They also foul France and Germany for striking a deal with Moscow, which they describe as “a shame not only for Ukraine, but primarily for European values.”
Kiev believes that there is only one right way to go, and that is an anti-Russian, nationalistic, dependent and provocative one, coupled with additional sanctions against Moscow. This stance was rejected by 118 PACE delegates from Azerbaijan, France, Spain, Italy, Norway, Austria, Slovakia, Portugal, Serbia and Turkey, with 62 delegates from Ukraine and Georgia, and the majority of delegates from Poland, Lithuania, Latvia, Estonia, Britain and Sweden voting for it, and 10 delegates abstaining.
Simultaneously, Ukrainian politicians and media representatives tried to ignore a statement by their Foreign Minister Pavlo Klimkin, who said that the decision to return the Russian delegation to PACE was taken before (!) the presidential elections in Ukraine. He said that this had been brewing for some time, and would have been made regardless of the political situation in the country.
“It is not an issue of a distribution of responsibility, which, by the way, I don’t exempt myself from. It’s not about Poroshenko, Zelensky or somebody else either. This is a common problem, which we should be working together to address. In view of the ongoing election campaign, I fully understand the need for people to go on air and social networks, but it is really a matter of honesty and readiness to face the challenges as they are.”
Well, a surprise sign of political sobriety on Klimkin’s part, and a very inconvenient interpretation of the event for Kiev.
The prominent Ukrainian political analyst Vitaly Portnikov paints a rather gloomy picture of where things could go from now.
“What we are dealing with is a banal political special operation, primarily aimed at the resumption of full-fledged cooperation between the West and the Kremlin. It is by no means coincidental that this special operation was set in motion during the presidential election campaign in Ukraine, because its masterminds were eager to show just how sick and tired the Ukrainians were of the conflict, how much they wanted to “end all this shooting” and reconcile with Russia. Therefore, the West would subsequently change its tack and help implement popular aspirations so clearly expressed during the Ukrainian elections by making its own compromises with Russia. In the next stage of this special operation, US President Donald Trump would meet with his Russian counterpart, Vladimir Putin, in Osaka to seal the fate of the post-Soviet countries, agree joint efforts to “deoligarchize” them and create effective institutions there. The next stage would be to discredit Ukraine as a country run by oligarchs using a weak and dependent president and a controlled parliament of rascals to accomplish their goals. This, in turn, would help bring about a regime change in Ukraine, force out the oligarchs and bring to power a Moldova-style coalition working under Moscow’s control and imitating mutual understanding with the West.”
What is interesting here is that Ukrainian experts started talking about such scenarios only after Russia’s return to PACE. It seems that this fact alone proved enough to spoil the mood of Ukrainian politicians and experts, who now paint a grim picture of their country’s future. They are aware of a problem, but they have no idea how to deal with it. Ukraine has no desire to change, even though it understands full well that in its present state it is increasingly losing its appeal to Europe. Given the hysterical state of mind of the country’s political elite, the situation there is very alarming and dangerously fraught with the darkest possible scenario.
With Russia now back in PACE, Ukraine is in a state of shock, dreading the possible lifting of anti-Russian sanctions. Ukrainian ex-President Petro Poroshenko described Russia’s return to PACE as the first step towards lifting the sanctions, “a powerful challenge to Ukraine,” “the first serious diplomatic blow that Ukraine received in the last five years,” and also “a blow to fundamental European values, when a price has been chosen between values and price.” He also vowed to fight the spread of “the virus of forgiveness of Russia for the annexation of Crimea and the occupation of Donbass.” Poroshenko’s statements reflected his relief and hidden joy that Russia’s return to PACE did not happen on his watch, because otherwise a political defeat at home would have been compounded by a foreign policy debacle.
Ukraine’s current president, Volodymyr Zelensky, is equally “disappointed” by the Russian delegation’s return to PACE, despite all his efforts to prevent that happening.
“Last week I personally discussed this issue with the President of France and the Federal Chancellor of Germany. I tried to convince Mr. Macron and Mrs. Merkel that the Russian delegation’s return to PACE is possible only after Moscow has met the fundamental requirements put forward by the Parliamentary Assembly. It is a pity that our European partners did not hear us and acted differently.”
The young Ukrainian president was thus taught a lesson in Realpolitik where state interests always come before declarations, ideology or the spirit of the times.
Ukraine may find itself in the “gray zone” of European politics. Kiev can blame this on a compliant Europe or the “cunning Putin.” Or it could adequately assess its own foreign and domestic policy, which threatens to push it back to the very “gray zone” of world and European politics, which Kiev believes it emerged from thanks to the “revolution of dignity.” Later, however, Ukraine took a step back unleashing a civil conflict in the south-east.
The Minsk process and the Normandy format were meant to pull Ukraine out of the “gray zone,” to create the impression of a certain normalcy amid an ongoing civil conflict and the emergence of the Donetsk and Luhansk People’s Republics. A sort of political schizophrenia grown on an anti-Russian soil…
What came as the first blow to Kiev, however, was not Russia’s return to PACE, but rather the fall from power of the Moldovan oligarch Vladimir Plakhotnyuk. For Kiev this is something more than just a precedent, it is the specter of a “big deal,” which came about so unexpectedly and translated into an agreement struck by political rivals in Moldova. This is something Kiev fears most, a future where, with Russian gas flows diverted elsewhere, the Ukrainian gas transportation system will turn into a pile of scrap metal, where nationalistic rhetoric will be increasingly criticized in the world and international demands for the implementation of the Minsk accords will likewise increase.
The situation for Ukraine is very serious indeed: Moscow and Washington can act as one in Moldova, and Europe, interested in joint energy projects and economic relations with Russia, and facing strong US pressure on energy issues (regarding the construction of Nord Stream-2) is looking for ways to normalize relations with Moscow.
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