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To Baptize or Not to Baptize the Hidden Armenians
By Raffi Bedrosyan
August 14, 2015
Along with the many high points experienced during the historic Armenia trip of the 80 hidden Armenians from Turkey, there were also a few low points. The highs included warm welcomes by both Armenian government officials and common people on the street, emotional triumphs at Sardarabad, feelings of grief at the Genocide Museum, new-found friendships, accomplishments like spelling the alphabet during Armenian language classes, or simply being able to order food in Armenian at a restaurant. However, I want to point out a few of the lows our hidden Armenians encountered—all related to baptism.
Among the members of our group, two girls from Dersim and a young man from Diyarbakir wished to be baptized. Unfortunately, at the end of the day, their wish did not come true.
Diyarbakir Armenians baptized at Etchmiadzin in August 2014 (Photo by Gulisor Akkum/The Armenian Weekly)
In recent days, Armenian media—both in the Diaspora and in Armenia—ran headline news and opinion pieces on this topic. Various individuals gave press conferences; people opined on TV; statements were released by the church, government, Diaspora organizations, and political parties; while heated debates on social media argued both for and against the decision to refuse the baptisms.
As the organizer of the group whose three members wished to be baptized, and as the designated godfather or “ gnkahayr ” for these baptisms, I would like to provide a first-hand account of what really happened, why it happened, and what we should do to avoid such scandals in the future.
One may recall that during the trip I organized last year for the 50 hidden Armenians from Diyarbakir to Armenia, we witnessed the baptisms of a man and a woman in Etchmiadzin. The man was a teacher in a public school in Diyarbakir. As Christians are not allowed to work in the public sector in Turkey—not even as a garbage collector, let alone a teacher—he took a great risk by converting to Christianity. He was prepared for it; and I am happy to report that he is still employed as a teacher. This year, he brought his son to Armenia to extend the process of returning to Armenian roots to the next generation. The woman baptized last year, on the other hand, had an even more ominous challenge. Her husband, a devout Moslem Kurd, had forbidden her from taking such a step. She nevertheless decided to convert to Christianity to keep her promise to her hidden Armenian father, who had asked her to become a Christian Armenian at his deathbed. I am also pleased to report that she and her husband are still happily married, and are now bravely facing the challenge of how to raise their child together—whether as an Armenian, a Kurd, a Christian, or a Moslem.
Therefore, this year when three members of our group approached me with their wish to be baptized, I thought—perhaps naively—that again I can go ahead and arrange the baptisms for the day we visit Etchmiadzin. The two Dersimtsi girls would take the names Anahit and Nairi, and the Dikranagerdtsi man from Diyarbakir would become Madteos Paramaz. One of the Dersim girls had a brother who was already baptized last year. The Dikranagerdsi man was a distant relative of the family involved in the reconstruction of the Surp Giragos Church in Diyarbakir.
Unfortunately, the baptisms could neither happen in Echmiadzin, nor in the Khor Virab Church the next day, nor in Surp Hovhannes Church in Yerevan the following day. The explanations given to us were as varied as the clerics involved. Some said we had to apply in writing months in advance; then, the applications would be reviewed by a religious council before permission could be considered. Others said we needed to bring a letter from the Istanbul Acting Patriarch Archbisop Aram Atesyan granting permission for the baptisms. One cleric suggested the candidates must visit Armenia at least three times before being eligible. An even more preposterous suggestion came from a cleric who wondered why we don’t go to churches in Turkey since those wishing to be baptized are all from Turkey, instead of causing headaches for him and his superiors. I didn’t bother telling him that although there are churches in Istanbul, no churches are left in historic Armenia except the one we reconstructed in Diyarbakir. Overall, these clerics seemed to be unprepared as to how to deal with the baptism requests and had to make endless calls to their superiors for a decision, which either did not come or was ultimately negative. In any case, they would still lead us on, that by tomorrow, there may be a positive decision. So, each day—with our hopes high, after buying the required towels, crosses, and headscarves for the girls—we would face renewed disappointment. Even the intervention of the Minister of Diaspora Hranush Hakobyan did not achieve the desired outcome.
An even more upsetting development was the zeal of critics to use this incident to start misguided attacks. Rather than criticize the decision itself or the persons who made the decision, we have individuals appearing at press conferences and on TV, or writing articles in newspapers, attacking the Armenian Church, the Ministry of Diaspora, and the government in general. One organization called Republic of Western Armenia even went as far as issuing fictitious citizenship and identification cards with the baptized names printed on them, displaying the cards with a fictitious flag, name, and photo at press conferences and on TV. It seems these people forget or don’t care that the two Dersim girls and the Diyarbakir man will return to Turkey, will continue living among Moslem Turks and Kurds, with their names paraded on a fictitious republic’s fake citizenship cards. Do they have the right to jeopardize the lives of these already endangered persons? Or for that matter, do any of these opinion makers, who pass along all sorts of judgment in the media, care about the emotions of these three young people who had made such a personal decision as changing their faith, their religion?
The hidden Armenians have no control over their ethnic roots, their genetic identity—they were given no choice. They were born as Armenians, even though the fact that they are Armenians was not revealed to them until later in life. Some of them have now made a conscious decision to return to their ethnic roots. But changing religion by converting to Christianity is an entirely different matter. No one is born with a religion—Christian or Moslem. Religion is not a genetic identity but a faith acquired by personal choice and through family. If someone has made the decision to become Christian through baptism, there should be no individual, no institution, or no force to prevent that from happening—especially in the case of hidden Armenians, who are taking a risk by revealing their Armenian identity, and by converting to Christianity. If the reason for these increasingly difficult barriers that prevent baptisms is misgivings of abuse, there should be other ways of dealing with them quickly and without delay. Sure, there could be some Moslem Turks or Kurds just pretending to be hidden Armenians. There could be others who have no intention of becoming Christian Armenian and who are getting baptized to gain some sort of advantage, such as employment or a way out of Turkey and into Europe or the Americas. However, these exceptions should not lead to draconian rules and regulations for all others who genuinely want to become Christian. Moreover, why do we have godfathers? The role of the godfather is to assure the Church that the person being baptized is eligible and worthy of baptism, and there should be no excuse or delay by the cleric for further investigation.
The objective of Project Rebirth is to help the hidden Armenians think, feel, and act as Armenians. Our work will continue regardless of the barriers placed by certain people. Whether these hidden Armenians become Christian or not, they have decided to return to their Armenian roots, and we will continue encouraging them. It would be ideal if the Church also fulfils its duty in encouraging them to become Christian Armenians, but if not, it is still alright. After all, Armenians were Armenians for centuries before they adopted Christianity.
RFE/RL
Along with the many high points experienced during the historic Armenia trip of the 80 hidden Armenians from Turkey, there were also a few low points. The highs included warm welcomes by both Armenian government officials and common people on the street, emotional triumphs at Sardarabad, feelings of grief at the Genocide Museum, new-found friendships, accomplishments like spelling the alphabet during Armenian language classes, or simply being able to order food in Armenian at a restaurant. However, I want to point out a few of the lows our hidden Armenians encountered—all related to baptism.
Among the members of our group, two girls from Dersim and a young man from Diyarbakir wished to be baptized. Unfortunately, at the end of the day, their wish did not come true.
Diyarbakir Armenians baptized at Etchmiadzin in August 2014 (Photo by Gulisor Akkum/The Armenian Weekly)
In recent days, Armenian media—both in the Diaspora and in Armenia—ran headline news and opinion pieces on this topic. Various individuals gave press conferences; people opined on TV; statements were released by the church, government, Diaspora organizations, and political parties; while heated debates on social media argued both for and against the decision to refuse the baptisms.
As the organizer of the group whose three members wished to be baptized, and as the designated godfather or “ gnkahayr ” for these baptisms, I would like to provide a first-hand account of what really happened, why it happened, and what we should do to avoid such scandals in the future.
One may recall that during the trip I organized last year for the 50 hidden Armenians from Diyarbakir to Armenia, we witnessed the baptisms of a man and a woman in Etchmiadzin. The man was a teacher in a public school in Diyarbakir. As Christians are not allowed to work in the public sector in Turkey—not even as a garbage collector, let alone a teacher—he took a great risk by converting to Christianity. He was prepared for it; and I am happy to report that he is still employed as a teacher. This year, he brought his son to Armenia to extend the process of returning to Armenian roots to the next generation. The woman baptized last year, on the other hand, had an even more ominous challenge. Her husband, a devout Moslem Kurd, had forbidden her from taking such a step. She nevertheless decided to convert to Christianity to keep her promise to her hidden Armenian father, who had asked her to become a Christian Armenian at his deathbed. I am also pleased to report that she and her husband are still happily married, and are now bravely facing the challenge of how to raise their child together—whether as an Armenian, a Kurd, a Christian, or a Moslem.
Therefore, this year when three members of our group approached me with their wish to be baptized, I thought—perhaps naively—that again I can go ahead and arrange the baptisms for the day we visit Etchmiadzin. The two Dersimtsi girls would take the names Anahit and Nairi, and the Dikranagerdtsi man from Diyarbakir would become Madteos Paramaz. One of the Dersim girls had a brother who was already baptized last year. The Dikranagerdsi man was a distant relative of the family involved in the reconstruction of the Surp Giragos Church in Diyarbakir.
Unfortunately, the baptisms could neither happen in Echmiadzin, nor in the Khor Virab Church the next day, nor in Surp Hovhannes Church in Yerevan the following day. The explanations given to us were as varied as the clerics involved. Some said we had to apply in writing months in advance; then, the applications would be reviewed by a religious council before permission could be considered. Others said we needed to bring a letter from the Istanbul Acting Patriarch Archbisop Aram Atesyan granting permission for the baptisms. One cleric suggested the candidates must visit Armenia at least three times before being eligible. An even more preposterous suggestion came from a cleric who wondered why we don’t go to churches in Turkey since those wishing to be baptized are all from Turkey, instead of causing headaches for him and his superiors. I didn’t bother telling him that although there are churches in Istanbul, no churches are left in historic Armenia except the one we reconstructed in Diyarbakir. Overall, these clerics seemed to be unprepared as to how to deal with the baptism requests and had to make endless calls to their superiors for a decision, which either did not come or was ultimately negative. In any case, they would still lead us on, that by tomorrow, there may be a positive decision. So, each day—with our hopes high, after buying the required towels, crosses, and headscarves for the girls—we would face renewed disappointment. Even the intervention of the Minister of Diaspora Hranush Hakobyan did not achieve the desired outcome.
An even more upsetting development was the zeal of critics to use this incident to start misguided attacks. Rather than criticize the decision itself or the persons who made the decision, we have individuals appearing at press conferences and on TV, or writing articles in newspapers, attacking the Armenian Church, the Ministry of Diaspora, and the government in general. One organization called Republic of Western Armenia even went as far as issuing fictitious citizenship and identification cards with the baptized names printed on them, displaying the cards with a fictitious flag, name, and photo at press conferences and on TV. It seems these people forget or don’t care that the two Dersim girls and the Diyarbakir man will return to Turkey, will continue living among Moslem Turks and Kurds, with their names paraded on a fictitious republic’s fake citizenship cards. Do they have the right to jeopardize the lives of these already endangered persons? Or for that matter, do any of these opinion makers, who pass along all sorts of judgment in the media, care about the emotions of these three young people who had made such a personal decision as changing their faith, their religion?
The hidden Armenians have no control over their ethnic roots, their genetic identity—they were given no choice. They were born as Armenians, even though the fact that they are Armenians was not revealed to them until later in life. Some of them have now made a conscious decision to return to their ethnic roots. But changing religion by converting to Christianity is an entirely different matter. No one is born with a religion—Christian or Moslem. Religion is not a genetic identity but a faith acquired by personal choice and through family. If someone has made the decision to become Christian through baptism, there should be no individual, no institution, or no force to prevent that from happening—especially in the case of hidden Armenians, who are taking a risk by revealing their Armenian identity, and by converting to Christianity. If the reason for these increasingly difficult barriers that prevent baptisms is misgivings of abuse, there should be other ways of dealing with them quickly and without delay. Sure, there could be some Moslem Turks or Kurds just pretending to be hidden Armenians. There could be others who have no intention of becoming Christian Armenian and who are getting baptized to gain some sort of advantage, such as employment or a way out of Turkey and into Europe or the Americas. However, these exceptions should not lead to draconian rules and regulations for all others who genuinely want to become Christian. Moreover, why do we have godfathers? The role of the godfather is to assure the Church that the person being baptized is eligible and worthy of baptism, and there should be no excuse or delay by the cleric for further investigation.
The objective of Project Rebirth is to help the hidden Armenians think, feel, and act as Armenians. Our work will continue regardless of the barriers placed by certain people. Whether these hidden Armenians become Christian or not, they have decided to return to their Armenian roots, and we will continue encouraging them. It would be ideal if the Church also fulfils its duty in encouraging them to become Christian Armenians, but if not, it is still alright. After all, Armenians were Armenians for centuries before they adopted Christianity.
RFE/RL
Report Central Bank Cuts Key Rate
12.08.2015
The Central Bank of Armenia (CBA) has slightly lowered the minimum
cost of borrowing in the country which rose sharply following a
significant depreciation of the national currency, the dram, late last
year.
The CBA set its benchmark refinancing rate at 10.25, down by 0.25
percentage points, at a meeting of its governing board on Tuesday. In
an ensuing statement, the bank attributed the move to easing
inflationary pressures on the Armenian economy.
It said year-on-year consumer price inflation fell to 4.2 percent in
July thanks to the decreased cost of domestic agricultural products
made possible by favorable weather conditions. The CBA expects
inflation to fall further in the second half of this year. Its
statement cited falling international commodity prices and the fact
that electricity prices will remain unchanged for Armenian households
for now.
The tariffs were due to rise by more than 17 percent from August 1.
The refinancing rate stood at 6.75 percent as recently as in
December. It was raised to 8.5 percent on December 23 following the
dram's considerable depreciation caused by falling remittances from
Russia. Although the dram's exchange rate remained stable in the
following weeks, the key rate reached 9.5 percent in January, with the
CBA citing "high inflationary expectations" fueled by the weaker
dram. The bank raised it further to 10.5 percent in February.
The dram's value against the U.S. dollar has barely changed so far
this year. Some analysts fear that the Armenian currency could again
come under pressure as a result of a renewed weakening of the Russian
ruble widely attributed to a continuing fall in oil prices.
12.08.2015
The Central Bank of Armenia (CBA) has slightly lowered the minimum
cost of borrowing in the country which rose sharply following a
significant depreciation of the national currency, the dram, late last
year.
The CBA set its benchmark refinancing rate at 10.25, down by 0.25
percentage points, at a meeting of its governing board on Tuesday. In
an ensuing statement, the bank attributed the move to easing
inflationary pressures on the Armenian economy.
It said year-on-year consumer price inflation fell to 4.2 percent in
July thanks to the decreased cost of domestic agricultural products
made possible by favorable weather conditions. The CBA expects
inflation to fall further in the second half of this year. Its
statement cited falling international commodity prices and the fact
that electricity prices will remain unchanged for Armenian households
for now.
The tariffs were due to rise by more than 17 percent from August 1.
The refinancing rate stood at 6.75 percent as recently as in
December. It was raised to 8.5 percent on December 23 following the
dram's considerable depreciation caused by falling remittances from
Russia. Although the dram's exchange rate remained stable in the
following weeks, the key rate reached 9.5 percent in January, with the
CBA citing "high inflationary expectations" fueled by the weaker
dram. The bank raised it further to 10.5 percent in February.
The dram's value against the U.S. dollar has barely changed so far
this year. Some analysts fear that the Armenian currency could again
come under pressure as a result of a renewed weakening of the Russian
ruble widely attributed to a continuing fall in oil prices.
COURT JAILS RUSSIAN SOLDIER ACCUSED OF KILLING
ARMENIAN FAMILY
Gulf Times, Qatar
Aug 13 2015
Conscript Russian soldier Valery Permyakov sits inside the defendant's
cage in a courtroom during a hearing at the Russian military base
in Gyumri.
A Russian military court has sentenced a soldier accused of killing
a family of seven in Armenia, including two children, to 10 years in
jail for deserting his base in the former Soviet state.
Conscript soldier Valery Permyakov is accused of murdering a man
and a woman and their grown-up son and daughter, daughter-in-law and
two grandchildren at their home close to the Russian base in Gyumri,
some 55 miles (90km) from the capital Yerevan.
Six of the victims, including the couple's two-year-old granddaughter
were shot dead, while their six-month-old grandson was stabbed to
death in the January killings.
Permyakov's boots and Kalashnikov rifle were found at the scene.
He was arrested after trying to flee to Turkey and since held at the
military base.
The crime prompted protests at the victims' funerals, with thousands
gathering outside the Russian consulate in Gyumri and the military
base to demand Permyakov be handed over to Armenian authorities
instead of being court-martialled by Russia.
To appease Armenia, Russia agreed the military court would only try
Permyakov in charges of desertion with a service weapon and stealing
and illegally carrying a weapon and ammunition.
The murder case is to be heard by an Armenian court but the date has
not yet been fixed.
Permyakov was sentenced by the judge at the military court to 10
years in a high-security prison after pleading guilty yesterday to
the desertion and arms charges.
The defendant sat in a glass dock, answering questions calmly in a
low voice and showing no emotion.
Some 20 members of the public and journalists squeezed into the
small courtroom, including around five relatives of the slain family,
who wept.
"In the last two days, we have been preparing psychologically to see
this murderer for the first time. It's very hard for us," said Rita
Petrosyan, the sister of the dead father.
It is not clear in which country the soldier is expected to serve
his prison term.
Gulf Times, Qatar
Aug 13 2015
Conscript Russian soldier Valery Permyakov sits inside the defendant's
cage in a courtroom during a hearing at the Russian military base
in Gyumri.
A Russian military court has sentenced a soldier accused of killing
a family of seven in Armenia, including two children, to 10 years in
jail for deserting his base in the former Soviet state.
Conscript soldier Valery Permyakov is accused of murdering a man
and a woman and their grown-up son and daughter, daughter-in-law and
two grandchildren at their home close to the Russian base in Gyumri,
some 55 miles (90km) from the capital Yerevan.
Six of the victims, including the couple's two-year-old granddaughter
were shot dead, while their six-month-old grandson was stabbed to
death in the January killings.
Permyakov's boots and Kalashnikov rifle were found at the scene.
He was arrested after trying to flee to Turkey and since held at the
military base.
The crime prompted protests at the victims' funerals, with thousands
gathering outside the Russian consulate in Gyumri and the military
base to demand Permyakov be handed over to Armenian authorities
instead of being court-martialled by Russia.
To appease Armenia, Russia agreed the military court would only try
Permyakov in charges of desertion with a service weapon and stealing
and illegally carrying a weapon and ammunition.
The murder case is to be heard by an Armenian court but the date has
not yet been fixed.
Permyakov was sentenced by the judge at the military court to 10
years in a high-security prison after pleading guilty yesterday to
the desertion and arms charges.
The defendant sat in a glass dock, answering questions calmly in a
low voice and showing no emotion.
Some 20 members of the public and journalists squeezed into the
small courtroom, including around five relatives of the slain family,
who wept.
"In the last two days, we have been preparing psychologically to see
this murderer for the first time. It's very hard for us," said Rita
Petrosyan, the sister of the dead father.
It is not clear in which country the soldier is expected to serve
his prison term.
REVIVING ARMENIA'S "SWITZERLAND" RESORT TOWN OF
DILIJAN
13.08.15
By Jackie Abramian
Driving about 90 kilometers northeast of Armenia's vibrant capital
city of Yerevan, the highway narrows into mountainous roads as you
enter the Tavush region famous for its resort town of Dilijan. The
unseasonably hot and humid summer has vacationers flocking to
"Armenia's Switzerland" from across Armenia and bordering Georgia,
Russia and Iran, as well as from various parts of Europe. They come
seeking what affluent folks of Transcaucasia sought when they built
their summer villas here -- the crisp, alpine mountain air of unspoiled
forests, preserved national park and lakes and to bask in the natural
healing springs. In fact, Dilijan mineral water is bottled and marketed
throughout the country.
Dilijan's winding mountainous roads are dotted with roadside vendors
selling locally picked mushrooms in large bowls and corn on the cob,
known here with its Russian word googooroz. As the heavy mist on the
road settles in even thicker, we stop at a makeshift roadside grill
where a woman vendor opens the top of a steaming pot and asks us to
select the cobs we want for about $1.50 each. She drops the selections
on a plastic tray, rubs them with a stick of butter, sprinkles salt
and drops them into individual plastic bags before handing them to us.
The warm, juicy sweet corn really hits the spot after an exhausting
trek of nearly an hour and a half drive through winding narrow roads.
The town of Dilijan is terraced in levels and hugged by natural beauty
of its surrounding forests and mountains - the rushing waters of the
Aghstev River winds through the lower level of the town.
At the town center rotary I pop into a few hole-in-the-wall cafés
that offer limited selections. Behind the rotary an expansive shallow
man-made lake stands empty and its surrounding park is overgrown
with moss. Some of the Armenian tourists pose for photographs before
a three-man statue paying tribute to an epic movie "Mimino". Across
the street stands the white, five-edged monument built on the 50th
anniversary of the Soviet rule. The town's 12,000 population has
dropped from its 24,000 in late 1980's. Lessening tourist rates
has given way to rampant unemployment and increased emigration --
and that's evident from numerous empty storefronts and homes for sale.
Across the town square, at one Getabnya Street, I find the 1896-built
Dilijan Folk Art Museum - a two-story traditional Dilijan residence of
princess Mariam Tumanyan. Rooms full of antique rugs, regal jewelry
and period furniture offer the visiting tourists a view of Dilijan's
past glory. Further down, on Sharambeyan Street, sits the Tufenkian
Foundation's "Old Dilijan" compound. It captures and brings to life
the bygone elegance of Dilijan with newly built homes and store
fronts true to the town's authentic signature architectural designs
of wood-carved railing balconies with windows sporting elegant wrought
iron railings created by local Dilijan artisans.
Away from the center, walking up Myasnikyan Street, an imposing
building houses the newly renovated Geological Museum and Art Gallery
-- a two-story, marble floor museum exhibiting a collection of early
works by Armenian and Russian artists and excavated artifacts from
the region.
At sundown the restaurant's adjoining deck has just the right breeze
for our after-dinner Armenian coffee with apple pie dessert - not to
mention perfect views of the surrounding mountains.
By Jackie Abramian
Driving about 90 kilometers northeast of Armenia's vibrant capital
city of Yerevan, the highway narrows into mountainous roads as you
enter the Tavush region famous for its resort town of Dilijan. The
unseasonably hot and humid summer has vacationers flocking to
"Armenia's Switzerland" from across Armenia and bordering Georgia,
Russia and Iran, as well as from various parts of Europe. They come
seeking what affluent folks of Transcaucasia sought when they built
their summer villas here -- the crisp, alpine mountain air of unspoiled
forests, preserved national park and lakes and to bask in the natural
healing springs. In fact, Dilijan mineral water is bottled and marketed
throughout the country.
Dilijan's winding mountainous roads are dotted with roadside vendors
selling locally picked mushrooms in large bowls and corn on the cob,
known here with its Russian word googooroz. As the heavy mist on the
road settles in even thicker, we stop at a makeshift roadside grill
where a woman vendor opens the top of a steaming pot and asks us to
select the cobs we want for about $1.50 each. She drops the selections
on a plastic tray, rubs them with a stick of butter, sprinkles salt
and drops them into individual plastic bags before handing them to us.
The warm, juicy sweet corn really hits the spot after an exhausting
trek of nearly an hour and a half drive through winding narrow roads.
The town of Dilijan is terraced in levels and hugged by natural beauty
of its surrounding forests and mountains - the rushing waters of the
Aghstev River winds through the lower level of the town.
At the town center rotary I pop into a few hole-in-the-wall cafés
that offer limited selections. Behind the rotary an expansive shallow
man-made lake stands empty and its surrounding park is overgrown
with moss. Some of the Armenian tourists pose for photographs before
a three-man statue paying tribute to an epic movie "Mimino". Across
the street stands the white, five-edged monument built on the 50th
anniversary of the Soviet rule. The town's 12,000 population has
dropped from its 24,000 in late 1980's. Lessening tourist rates
has given way to rampant unemployment and increased emigration --
and that's evident from numerous empty storefronts and homes for sale.
Across the town square, at one Getabnya Street, I find the 1896-built
Dilijan Folk Art Museum - a two-story traditional Dilijan residence of
princess Mariam Tumanyan. Rooms full of antique rugs, regal jewelry
and period furniture offer the visiting tourists a view of Dilijan's
past glory. Further down, on Sharambeyan Street, sits the Tufenkian
Foundation's "Old Dilijan" compound. It captures and brings to life
the bygone elegance of Dilijan with newly built homes and store
fronts true to the town's authentic signature architectural designs
of wood-carved railing balconies with windows sporting elegant wrought
iron railings created by local Dilijan artisans.
Away from the center, walking up Myasnikyan Street, an imposing
building houses the newly renovated Geological Museum and Art Gallery
-- a two-story, marble floor museum exhibiting a collection of early
works by Armenian and Russian artists and excavated artifacts from
the region.
At sundown the restaurant's adjoining deck has just the right breeze
for our after-dinner Armenian coffee with apple pie dessert - not to
mention perfect views of the surrounding mountains.
panorama.am
CARPET MANUFACTURING GROWS IN ARMENIA
13/08/2015
13/08/2015
Carpet manufacturing in Armenia increased by 19.1% in January-June
2015 against the same period of last year, according to National
Statistical Service of Armenia (NSS).
23.7 tons of carpets were manufactured in the first half of this year
compared to 19.9 tons in January-June 2014.
Knitwear production grew by 53.9% in Armenia in January-June 2015:
1,732 thousand tons of knitwear was manufactured as compared to
1,125.2 thousand tons in January-June 2014.
Cotton fabric production declined by 46.2% in the indicated period,
according to NSS: 7.8 tons of cotton materials were manufactured in
the first half of 2014 as compared with 4.2 tons in the same months
of this year.
VATICAN HONORS ARMENIANS, ISSUES STAMPS
August 13, 2015
August 13, 2015
Vatican's Philatelic and Numismatic Office announced that it is
issuing stamps in honor of the two prominent figures of the
Armenian Church.
2015 marks the centenary of the martyrdom of Blessed Ignatius Maloyan,
who was Archbishop of Mardin, Turkey, known for his closeness to the
faithful of his diocese and alertness to their material, social and
spiritual needs. He encouraged devotion to the Sacred Heart and the
Mother of God in all the parishes. He showed his witness of faith in
the Risen Christ when he called on his priests to pray and remain
strong in the faith, given the tragic news and threats against the
Armenian people in 1915 which deeply marked not only Turkey, but also
all of Europe, Vatican said.
"I've told you I shall live and die for the sake of my faith and
religion. I take pride in the Cross of my Lord and God," Maloyan
told his executioner, who was trying to make him renounce his faith
in order to save his life.
In April 2015, Pope Francis declared Saint Gregory of Narek Doctor of
the Church. Gregory of Narek lived most of his life in the monastery
of Narek, Armenia, where he led a life marked by great humility and
charity. He is celebrated as one of the greatest poets of Armenian
literature. After his death, his tomb immediately became a pilgrimage
site for the Armenian people.
Armenian Church.
2015 marks the centenary of the martyrdom of Blessed Ignatius Maloyan,
who was Archbishop of Mardin, Turkey, known for his closeness to the
faithful of his diocese and alertness to their material, social and
spiritual needs. He encouraged devotion to the Sacred Heart and the
Mother of God in all the parishes. He showed his witness of faith in
the Risen Christ when he called on his priests to pray and remain
strong in the faith, given the tragic news and threats against the
Armenian people in 1915 which deeply marked not only Turkey, but also
all of Europe, Vatican said.
"I've told you I shall live and die for the sake of my faith and
religion. I take pride in the Cross of my Lord and God," Maloyan
told his executioner, who was trying to make him renounce his faith
in order to save his life.
In April 2015, Pope Francis declared Saint Gregory of Narek Doctor of
the Church. Gregory of Narek lived most of his life in the monastery
of Narek, Armenia, where he led a life marked by great humility and
charity. He is celebrated as one of the greatest poets of Armenian
literature. After his death, his tomb immediately became a pilgrimage
site for the Armenian people.
RFE/RL Report
Sprawling Yerevan Arena Again Privatized
13.08.2015
Armenia's largest sports and concert arena located in Yerevan will be
sold to a little-known private company for $30 million one year after
being controversially renationalized by the government, it emerged on
Thursday.
The government said on Thursday that it will sign within a month a
takeover agreement with NTAA Investment Group, a company that was
registered in Armenia last month. According to Armenian press reports,
well-known individuals are not among its official owners.
The deal was approved by Prime Minister Hovik Abrahamian's cabinet
after being presented by Defense Minister Seyran Ohanian, whose
ministry has managed the Karen Demirchian Sport and Cultural Complex
since August 2014.
Ohanian said that the new owner has pledged to turn the facility into
a big entertainment center that will have not only concert halls but
also a hotel, water park, stores and a casino. He said it will invest
at least $100 million and create 250 new jobs for that purpose over
the next four years.
The Yerevan arena commonly known as Hamalir (Complex) was built in
1983 and became one of the most modern Soviet facilities of its
kind. It was subsequently named after Karen Demirchian, a late Soviet
Armenian leader who was instrumental in its expensive construction.
The complex consisting of two large halls was sold in 2005 to the
Moscow-based construction firm BAMO belonging to an Armenian-born
Russian businessman, Murad Muradian. The company paid $5.5 million and
pledged to spend over $40 million on its renovation.
In 2010, President Serzh Sarkisian appointed Muradian as Armenia's
ambassador to Iraq. Muradian was sacked in June 2014 amid judicial
proceedings launched against the Hamalir management due to its failure
to repay a $25 million government loan.
The government renationalized Hamalir in August 2014 after failing to
auction it off. BAMO denounced the move as illegal and challenged it
in Armenian courts. The Armenian courts rejected its lawsuits in the
following months, leading BAMO to take the case to the European Court
of Human Rights.
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