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.
Ukraine crisis through the prism of Armenian political discourse
Armenia’s perplexing decision to side with Russia on the Crimean and broader Ukrainian crisis – related issues has subjected the country to public and political backlash in Ukraine and beyond. Notably, pro-Russian narratives have been a salient feature of Armenian political discourse during the Ukrainian crisis. This reached a point, where the Armenian leadership hailed the annexation of Crimea as a model exercise of the right to self-determination. Yet, the 2018 “Velvet Revolution” engendered a glimmer of hope that along with other changes, the new Armenian government may revise its unequivocal support for Russia’s controversial foreign policy choices and actions. This provokes an inquiry into dominant narratives about the Ukrainian crisis in Armenian political discourse.
Essentially, the escalation of Ukrainian crisis has reinforced Armenian political leadership’s fears about the possible resumption of “Cold War” with ensuing consequences for small and war-torn Armenia. Former president Sargsyan even invoked the Ukrainian crisis as a justification for Armenia’s decision to join the Russian-dominated Eurasian Economic Union (EAEU). By confirming its allegiance to Russia, Armenia would avoid angering the Kremlin and prompting into taking punitive measures against its possible “disobedience.” A closer look at Armenian discourse, shows a tendency to treat Ukraine’s “outright defiance” for Russia’s strategic interests as the core rationale behind the devastating crisis. No wonder, the Armenian leadership would condemn the EU’s “recklessness” and ‘interference’ in the sphere of Russia’s privileged interests, which inevitably fuelled instability in the EU-Russia volatile neighbourhood. Sargsyan even attributed the setbacks of the EU-backed Eastern Partnership to its anti-Russian nature. It follows that by joining the EAEU, Armenia did not support the EU’s destabilizing policy and thus refrained from adding fuel to the fire.
Another major fear is that the escalating Russia-USA confrontation over the Ukrainian crisis would adversely affect the Nagorno Karabakh conflict settlement. Both USA and Russia are the permanent Co-Chairs of the OSCE Minsk Group on the settlement of the Karabakh conflict. While their relations get steadily deteriorated, there is not much to ensure their all-out involvement in moving the needle on long-standing Nagorno Karabakh conflict. Rather, by putting all their weight behind the Ukrainian issue, both Washington and Moscow would not do much to challenge the status quo in Karabakh. Overall, there are concerns that all the negativity accumulated throughout the Ukrainian crisis between Russia and the USA would inevitably get projected onto their relations over Karabakh, thus making matters more complex.
Furthermore, a huge source of fears and concerns about the Ukrainian crisis, is the crippling effect of Western sanctions against Russia on the Armenian economy. As a result of heavy economic dependence on Russia, the latter’s economic downturns significantly compound Armenia’s economic crisis. Notably, as a single country, Russia is the main external trade partner of Armenia, being the destination for around 20 per cent of Armenian exports and source of 70 per cent of remittances. Russia also maintains lead in the realm of foreign investments in Armenia. There are more than 1,400 enterprises with Russian capital, which is over one fourth of all economic entities with involvement of foreign capital .Moreover, Russia is home to more than 2.5 million Armenian migrants, whose remittances account for around 10 percent of Armenia’s GDP. Meanwhile, the depreciation of Russian ruble means that the remittances sent from Russia have decreased in value . Moreover, the ruble’s devaluation, has led to the price increases in Armenian exported products to Russia thus affecting trade volumes.
According to various estimates, the sanctions against the Russian banking sector, which has profound involvement in the Armenian economy, have adversely affected the Armenian economy and even contributed to electricity price hikes in 2015.
Besides, the sanctions against Russia have resonated with Armenia, due to its heavy dependence on Russian military equipment. The Washington’s intention of pressuring the foreign governments into relinquishing Russian defense acquisitions would put conflict-stricken Armenia between a rock and a hard place: while the country seeks to keep good ties to the USA, it is too crippled to cope without the Russian weaponry.
Beyond that, the Armenian political discourse has long revolved around the narrative of “Crimea precedent” – given that the “self determination” of Crimea would positively affect the resolution of Nagorno Karabakh conflict. Strikingly, former president Sargsyan went so far as to frame the referendum in Crimea as an exercise of peoples’ right to self-determination via free expression of will. Clearly, Sargsyan’s treatment of the Crimean “referendum” as a “model of self-determination” was bound to upset Armenian-Ukrainian ties. The situation came to a head in March 2014, when Armenia voted against the UN General Assembly resolution on the “territorial integrity of Ukraine” declaring Crimea’s recent secession vote invalid. Thus, Armenia endorsed the legitimacy of an illegal and thoroughly rigged referendum.
Ukraine was quick to recall its ambassador to Armenia for consultation, and summoned the Armenian ambassador to Ukraine over Yerevan’s shocking position on the annexation of Crimea.
Given former opposition leader Pashinyan’s critical stances on Russian coercive policies, it would be easy to resort to speculations about possible foreign policy changes, including Armenia’s on stance on the Ukrainian crisis. Yet from the outset of his prime minstership Pashinyan confirmed Armenia’s unequivocal and unwavering support for Russian policies. Notably, at his very first meeting with Pashinyan, Putin stressed the necessity of keeping up the cooperation in the international arena, focusing particularly on UN, where the two nations “have always supported each other.” No wonder, post-revolution Armenia voted against another UN resolution on the de-occupation of Crimea in December, 2018. The resolution expressed grave concerns over the Russian military buildup in Crimea and called on Russia to end its “temporary occupation” of the Ukrainian region.
Overall, consistent with his predecessor, Pashinyan keeps supporting even the most controversial Russian foreign policy actions, ranging from the Ukrainian crisis to that in Syria, etc.
There has been an ingrained belief among the Armenian leadership that Armenia only benefits from Russia’s restoring greatness and its greater involvement in its “Near abroad.” All these goes into Armenia’s inferiority complex of a weak and small state, bound by neighboring Turkish-Azerbaijani hostilities. It is in this context that Russia is broadly perceived as a pivotal security ally in Armenian political thinking and in public consciousness. Overall, there is a broad consensus among the representatives of Armenian political elite that the acute threats posed to Armenia by Azerbaijan and Turkey prompt to put heavy reliance on Russia. Thus, despite some resentment that Russian policy may generate, Armenia has to abstain from ‘provoking’ Russia’. Otherwise, the latter would ‘hit where it hurts’, by arming Azerbaijan, increasing gas prices or even mistreating the Armenian community in Russia. That said, Armenia’s solidarity with Russia on Ukrainian crisis comes as an unsurprising consequence of the enormously asymmetric nature of Russian-Armenian relations.
Lithuania’s voice in NATO is getting stronger, Karoblis is happier
Lithuania’s voice in NATO is getting stronger but pushy. It uses new arguments to attract NATO attention to fulfill its individual goals. And it should be admitted that Lithuania successfully exploited its military weakness to obtain military strength.
About 500 troops are deploying to new training facilities in the country and will stay through the winter in preparation for a massive divisional exercise in Europe that will see 20,000 U.S. troops in Europe known as Defender 2020.
The troops deploying to Lithuania this October are the 1st Armored Battalion of the 9th Regiment, 1st Division, along with 30 Abrams tanks, 25 Bradley Infantry Fighting Vehicles and 70 wheeled vehicles to the Gen. S.Žukauskas Training Area in Pabradė.
Defender, which will strain the beleaguered U.S. logistics system, will move thousands of U.S. troops from forts in the United States to sealift ships that will take them to Europe, testing investments in European security.
Lithuanian authorities do not hide their satisfaction with U.S. troops arriving. “The geopolitical situation in the region hasn’t changed,” Giedrimas Jeglinskas, Lithuania’s vice minister of national defence, said in an interview with Defense News. “For us this is a great thing. We see that the U.S. is in the region, and U.S. presence is the biggest deterrent that we could ever hope for. We’ve said for a long time that we want U.S. soldiers on our soil — and we can argue about whether its permanent rotational forces or a permanent rotation — but the fact is that they are there.”
But even such steps are not enough to Lithuania. Thus, Lithuania’s Minister of National Defence Raimundas Karoblis calls for NATO to deploy air defences in the country. In order to achieve another aim – to have reliable air defence – Karoblis insists that that NATO should deploy air defence measures to Lithuania in order to protect the international battalion stationed in the country.
It is interesting that Lithuania has moved from requests to strong political recommendations.
“It was already agreed during the  Warsaw Summit, and it is not implemented. This issue was also raised by several commanders of the battle group,” Karoblis told journalists during a joint press conference with visiting German Defence Minister Annegret Kramp-Karrenbauer on October, 10.
Huge NATO is almost cornered by small Lithuania
Germany leads the international NATO battalion deployed in Lithuania since 2017, with around 600 German troops stationed in Lithuania as part of NATO’s Enhanced Forward Presence (EFP).
Karoblis said air defence measures are primarily necessary to protect the foreign troops serving in the battalion, since Lithuania does not have necessary systems for that.
“It’s about the security of the soldiers who are deployed here,” the minister said.
So, NATO has no chance but provide necessary defence for their soldiers.
On the one hand, Lithuania shows its commitment in defending foreign troops properly. On the other hand, it defends its own troops and territory at the expense of others.
In this particular case Lithuania creatively developed the way how to attract the Alliance possibilities to strengthen Lithuania’s own military capabilities. It is paradoxically, but in this case Lithuanian Military Independence is equal to Lithuanian Military Dependence on others.
Surprise signing of “Steinmeier formula”: Causes and consequences
The news about the so-called “Steinmeier formula” having been signed by all members of the Trilateral Contact Group (TCG) came as a big surprise. All the more so, since the September 4 agreement by the political advisers to the presidents of the Normandy Four countries to endorse the proposal made a big buzz in the world media, and set off a storm of angry outrage in the Ukrainian press with a number of political and public figures, as well as representatives of nationalists all but calling President Vladimir Zelensky a traitor. Former President Leonid Kuchma, who represents Ukraine at the Contact Group, refused to sign the formula during a group meeting on September 18. In a bid to rectify the situation, they started talking about the existence of some alleged “Zelensky formula, whose contents was never made public.
Until the “formula” was actually signed at the October 1 meeting by the Contact Group, there had been neither announcements of, nor preparations for this. What happened between September 18 and October 1, which eventually prompted President Zelensky’s decision to sign the “formula”?
The UN General Assembly, during which Vladimir President Zelensky finally met with President Donald Trump, advised him to establish closer ties with Russian President Vladimir Putin and settle differences together. Shortly afterwards, the White House published, without securing any prior agreement from Kiev, the transcript of a telephone linkup between Trump and Zelensky. This was followed by the resignation of the US Special Envoy for Ukraine, Kurt Volker.
These two important developments are a clear sign of Washington’s utilitarian attitude towards Kiev. However, even if they did influence Kiev’s further actions, they only served as a catalyst. Finding himself on the brink of a diplomatic scandal with France and Germany, Zelensky needed to make good his campaign promises and move fast to maintain his lead over his political opponents (presidential elections – parliamentary elections – government formation – exchange of prisoners – signing of the “Steinmeier formula”- a meeting of the “Normandy Four”).
The signing of the “Steinmeier formula” at the Contact Group opened the way for a summit of the heads of state of the “Normandy Four” is open, and this is the most significant and, maybe, the only result of the October 1 signing.
The signing of the “Steinmeier formula” is seen by Ukrainian media as an act of treason. Why? Because they are afraid. Of what?
“Do you know what the sense of this document (Minsk agreements – D.B.) was? That it will not be implemented. The sides had different interpretations of the text of the agreements, which gave Ukraine time to contain Russia, which faced additional Western sanctions. (…) Decentralization will be interpreted as federalization, local elections will be held, which the OSCE, being financially dependent on Russia, will formally recognize. At the same time, the constitution will be changed and the law on special status implemented, this time in full. Only after this (according to the Minsk agreements), will Ukraine restore control over its border. After all, it is clear that Moscow will only implement the first part of the agreement. (…) The authorities there will be formed by the Kremlin. Next up is a nationwide election in Ukraine. And the key to parliament is in the hands of the Russian authorities,” the Ukrainian website lb.ua news writes.
In this logic, even the OSCE plays on Russia’s side. The main thing for Kiev, however, is that the documents will never be implemented.
Moreover, according to Russian experts, Kiev has ample opportunities to sabotage the Minsk agreements even after they have been signed.
Andrei Kortunov gives his own picture of how the situation may develop further:
1. The Ukrainian law on the special status of Donbass will soon expire. A new law will be adopted, and what it will look like we do not know.
2. Kiev’s formal consent to the “Steinmeier formula” is not entirely obvious. It says that it endorsed only the general principle of the formula. Moreover, given the strong efforts being made to undermine the Ukrainian position, just how the preparations for the summit will go depends on the political will of the Ukrainian leadership.
3. Disagreements remain, in particular, concerning the special status of Donbass.
That being said, the process has still moved forward. I do hope that all participants in this process will show maximum flexibility, so that it keeps moving on, which would probably provide some tangible results in the next three to four months.”
In a sober assessment of what happened, the OSCE Special Representative Martin Sajdik, noted that the signatures are not under one common document, but under separate letters. This means that theoretically, each side could stick to its own interpretation of the formula. As for the local elections in Donbass, Sajdik continues, there are many questions that need to be answered before the elections:
“There is still much work to be done on this issue within the contact group and in the ‘Normandy format,’” he told reporters. “A lot of work remains in the political subgroup of the contact group. It is in it that it will be necessary to talk about the holding of elections.”
He added that many questions remain open, including the security of the upcoming procedure; and that the “Normandy format” summit could be the first step in this direction.
As for the “Steinmeier formula,” it is only a mechanism which, as part of diplomatic cooperation in the “Normandy Four” format, symbolizes the participants’ readiness to resolve the conflict in southeastern Ukraine and determine the future status of the republics of Donbass. It does not guarantee the implementation of the Minsk accords though.
Moreover, a statement issued by representatives of the unrecognized republics demands a step-by-step roadmap of what needs to be done now. They believe that the signing of the “Steinmeier formula” should be viewed as recognition of the right of the people of Donbass to determine their own fate. This is the bottom line of the joint statement made by the leaders of the Donetsk and Lugansk People’s Republics (DPR and LPR), Denis Pushilin and Leonid Pasechnik.
“Yesterday, thanks to Russia, Germany and France, Ukraine finally signed the Steinmeier formula, which guarantees Donbass a special status. Thus, it recognizes the special right of the people of Donbass to independently determine their fate. It is up to us to decide what language to speak, what kind of an economy we need, how our judicial system will be formed, how our people’s militia will protect our citizens, and how we will integrate with Russia. This is our business and our goal, and we will continue negotiations in Minsk in order to ultimately achieve self-rule and self-determination,” the statement says.”
The signing of the “formula” provoked fierce resistance on the part of the advocates of the so-called “Poroshenko’s course,” as the “party of war” considers the signing as a sign of surrender. Meanwhile, the European Union and its leading members welcomed Zelensky’s move. Paradoxically, Ukrainian parties, which support European integration, such as European Solidarity, Golos and Batkivshchyna, took an anti-European position. The nationalists brought about 2,000 people to the streets of Kiev and in many other cities (200-300 people in each city), who chanted “No surrender!” and called for the impeachment of President Zelensky.
In an October 2 appeal to Ukrainians protesting against the signing of the “Steinmeier formula,” President Zelensky said: “Today there is only one platform where these issues can be discussed at the highest level. This is a meeting in the Normandy format … This formula says only one thing – namely, exactly when the so-called law on the special status of the Donbass should work. It will after local elections have been held there according to the Constitution of Ukraine, the laws of Ukraine, and after the publication of the OSCE report that the elections were held in line with internationally recognized democratic standards.”
Political advisers to the leaders of the “Normandy Four” can confirm the signing of the “Steinmeier formula.” At their meeting, the heads of state of the “Normandy Four” can agree the “formula” as the initial mechanism for the implementation of the Minsk accords.
However, it is Kiev, who holds the key to the implementation of the “formula,” or rather, the Minsk agreements as a whole. Political decisions taken on the international level need to be followed up by the Ukrainian parliament, which should pass laws on the special status of the unrecognized republics, and an election law, after which local elections should be held. President Zelensky has a majority in the Verkhovna Rada and can amend the constitution in such a way that it outlines the special status of the unrecognized republics of Donbass.
Depending on the intentions of the Ukrainian leadership, the situation may develop according to several scenarios:
1) Zelensky uses his majority in parliament to push through laws, necessary for the implementation of the Minsk agreements.
2) Zelensky fails to muster parliamentary support, since his majority is not solid enough.
3) Zelensky receives parliamentary support, the laws are passed, but the Minsk agreements are interpreted in such a way that only Kiev can arrange. For example, “special status” is interpreted as part of a decentralization policy. The implementation of the Minsk accords is put on hold again.
In the first scenario, the adopted laws will need to be implemented, which could prove extremely difficult.
In the second scenario, President Zelensky could say: “The elected representatives of the Ukrainian people failed to support the implementation of the Minsk agreements. I did all I could, but ‘everything is possible.’ Therefore, it is necessary to amend the Minsk agreements and look for a new formula of their implementation. And this is the third scenario.
Kiev’s intention to implement exactly the third scenario became very much evident during Vladimir Zelensky’s press conference, which he convened to clarify his position regarding the signing of the “Steinmeier formula.” Following are the main points of Zelensky’s address:
The “Steinmeier formula” is agreed upon, but not signed.
“Red lines” regarding Donbass Ukraine will not be crossed.
The Ukrainian Armed Forces will not surrender.
Nobody can influence the president’s decisions.
There will be no local elections in the Donetsk and Lugansk People’s Republics in the presence of any armed forces on their territories.
Elections are possible only after the border between the Donetsk and Lugansk People’s Republics and the Russian Federation goes under Ukraine’s control.
The exact date of the meeting in the “Normandy format” will be agreed shortly.
The signing of the “Steinmeier formula” has created more questions, which could be answered during the summit of the heads of state of the “Normandy Four.”
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