AGENDA AGENDA FOR A NEW FOR A NEW

VISIONVISIONMEGUERDITCH L. BOULDOUKIAN

BEIRUTVERSION 3

2007

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CONTENTS

1. FORWARD

2. INTRODUCTION

3. VISION

4. SYSTEM OF THOUGHT

5. NATIONAL CREDO

6. PAN-NATIONAL GOALS

7. ARMENIAN DIASPORA ANALYSIS7.1. STRENGTHS7.2. WEAKNESSES7.3. OPPORTUNITIES7.4. THREATS

8. QUESTIONS SEARCHING ANSWERS 8.1. DEFINITION OF ARMENIANNESS IN DIASPORA8.2. WHAT ARE THE ADVANTAGES OF BEING ASSOCIATED WITH DIASPORA

ARMENIAN ORGANIZATIONS?8.3. HOW TO MOTIVATE RISING GENERATIONS TO PLAY AN ACTIVE ROLE IN

COMMUNITY PROGRAMS?8.4. DEFINITION OF THE LEADER

9. PRESERVATION OF THE ARMENIAN IDENTITY9.1. CATEGORIES OF IDENTITY REFERENCES9.2. CULTURAL HERITAGE9.2.1. Land of origin9.2.2. Myths9.2.3. Legends9.2.4. Traditions9.2.5. Family9.2.6. History9.2.7. Religion9.2.8. Language9.2.9. Armenian education9.2.10. Political parties9.2.11. Cultural associations

9.3. SUBJECIVE EXPRESSIONS OF IDENTITY9.3.1. Sense of difference9.3.2. Sense of self-esteem9.3.3. Sense of autonomy9.3.4. Sense of confidence

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9.3.5. Sense of unity9.3.6. Sense of solidarity9.3.7. Sense of belonging9.3.8. Sense of cohesion9.3.9. Sense of values9.3.10. Sense of confidence in a specific will of existence

9.4. POST GENOCIDE DIASPORA MODEL OF ARMENIAN COMMUNITY IN LEBANON

9.4.1. Period of formation9.4.2. Period of revival9.4.3. Period of creative maturity or extinction

9.5. UPDATING COMMUNITY PROGRAMS

10.DIASPORA ARMENIAN EDUCATIONAL SYSTEM10.1. OBJECTIVES10.2. APPRAISAL OF ACHIEVEMENTS IN THE PAST 8 DECADES10.3. ARMENIAN EDUCATION10.4. CRISIS OF THE ARMENIAN SCHOOLS IN LEBANON10.5. EDUCATIONAL WORKSHOPS10.6. EDUCATIONAL OBJECTIVES FOR THE NEXT 25 YEARS10.7. ARMENIAN DIASPORA RESEARCH INSTITUTE

11.ARMENIAN DIASPORA: 4 SCENARIOS11.1. TEMPORARY ENTITY11.2. HISTORY REPEATS ITSELF11.3. MIRACLES MAY HAPPEN11.4. CREATIVE MATURITY

12.UNITY IN DIVERSITY

13.ARMENIA-DIASPORA RELATIONS13.1. ARMENIA DIASPORA CONFERENCES13.2. ARMENIA DIASPORA ECONOMIC RELATIONS13.3. ARMENIA DIASPORA CULTURAL RELATIONS

14.PAN-ARMENIAN ORGANIZATIONAL ISSUES

15.CONCLUSION

16.DE PROFUNDIS

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1. FORWARD

The basic ideas included in the present paper were first elaborated during 1996, upon my appointment as a member in the Local Executive Committee of “Hayastan” All Armenian Fund, in Lebanon. Certain sections were revised during May 1999, on the occasion of May 19, 1999 Regional Conference held at Demirdjian Center, in the presence of Mr. Vartan Oskanian, Foreign Minister of the Republic of Armenia, several ambassadors, and about 250 representatives of the Armenian Communities in the Middle East.

A first essay titled Proposed Outline Plan for Armenia-Diaspora cooperation was prepared in June 1999 and presented as an independent document to the ADC-1999 organizers. It was printed in the Armenian Mind, the Review of the Armenian Philosophical Academy, Vol.III No. 2, 1999 and posted at www.armeniadiaspora.com/conference99/Armenia-Diaspora0699.html as a pre conference paper.

An updated version was prepared on prior to the organization of the Second Armenia Diaspora Conference in 2002, titled Strategic Plan for Armenia Diaspora Cooperation, based upon strategic thinking, planning and management methods.

The present version focuses more on the Armenian Diaspora issues within the general context of Armenia Diaspora relations. As an ongoing study it is regularly updated and it may be extended to include other sections and topics to become a live inventory of thoughts and plans that may subsequently be revised, completed, and developed further, through specialized task forces, in view of the elaboration of a National Charter.

Thus, it does not pretend to be an academic research paper, neither in form nor content. It is rather a systematic compilation of ideas related to different facets of Armenian Diaspora and its relation with Armenia, based upon more than half a century of personal experience gained in community activities, as university student activist and during the last two decades being closely associated in Armenian community activities in Lebanon, covering a wide range of educational, cultural, social and professional fields.

Most of the ideas included in the present paper, were published in various Armenian newspapers and periodicals, in the form of specific articles. Some parts were presented during the cultural evenings of Lebanese Armenian Intellectuals, organized by the Catholicosate of Cilicia and the Monday Forum of Lebanese Armenian Artists at the Garden Tower Hotel.

In the AGENDA FOR A NEW VISION, “agenda” should be read devoid of its negative connotations of aggressive designs, as a memorandum or road map. The “new vision” gets its inspiration from the past, builds upon the present drivers for collective evolution and imagines a comprehensive vision of the future with the necessary tools to realize it.

I believe that an individual can have a meaningful life if he/she relates his/her self in an unconditional commitment to something finite, and devotes his/her life to the commitment of a dream, vision or simply self-actualization, despite the inherent vulnerability of doing so.

Meguerditch L. Bouldoukianinfo@gardentowerhotel.com

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2. INTRODUCTION

As human beings we desire to enjoy a long, safe, interesting and rewarding life. Is the instinctive drive for the preservation of the Armenian identity within wide ranging social and cultural diversity of the Diaspora an advantage or hindrance for personal development? How is it possible to turn it into a sustainable advantage?

As a constant feature of our history, since time immemorial, in the absence of national self-evaluation, we have been unable to define our national purpose. Only on rare occasions, heroic actions of the few have turned our inert hibernation into a dynamic renaissance. Most of the time, dominated by successive external forces, we have survived in a passive manner, regarding means as aims to achieve.

Wisdom begins by the knowledge of the self, without delusion. But, it is not sufficient to list our weaknesses; it is necessary to search for their causes and realistically to find the proper means to bypass them, proposing practical goal oriented solutions.

Hence, through a collective introspection and objective analysis, it is necessary to concentrate on issues that are of core importance, become aware of them in their larger context and to formulate a comprehensive vision of the present state of our national affairs in order to plan our future in a sensible manner.

Realizing that it is neither possible to work out everything in advance, nor one can count on leaving everything up to impromptu responses, crafting a long-term strategy should be based upon a unifying national credo, definition of a system of thought and its constituent paradigm with the necessary organizational structure having the indispensable tools and means for achieving the goals.

Until 1991, post genocide Armenian Diaspora with its third generation, according to different local conditions, used to preserve its cultural identity getting its inspiration from pride generating cultural accomplishments of the Second Republic of Armenia, living a period of national revival while deep inside dreaming about the blessed day of the political independence of Armenia. Now, fifteen years after the independence, the dream is a reality with its bright and dark sides. At the same time, in the absence of plausible long term collective incentives, the Armenian Diaspora as loosely connected diverse and scattered agglomerations is losing faith in its capacity to exist as a distinct entity in the distant future.

For the third and fourth generation of the Diaspora, the collective and individual identity is not the same as it was for the first and second generations. Essential factors that affect the identity of individuals, i.e. national credo, mindsets, traditional customs, social conduct, moral values, economic structures and cultural heritage, have undergone significant changes in different places and conditions.

During the same period, our community structures have remained the same as they were decades ago, with their inefficient organizational setup, creating deepening trenches between the interests, potentials and expectations of different generations.

The greater part of the responsibility is attributed to the leadership. However, at all levels, consciously or unconsciously, we have not been able to foresee the magnitude and nature of

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external factors influencing and corrupting our identity, we have faithfully continued our task, without questioning its suitability to the ever evolving conditions. Busy with day-to-day management of the immediate tasks, we have ignored changing needs and the will of to plan our future.

As a nation, Armenia and Diaspora in collaboration or independently, with great delay it is essential for us to plan the next 100, 50, and 25 years. Vision, dream and speculative thought are as important as daily practical realizations. Without them, we cannot have goal oriented comprehensive and productive achievements in political, social, economic, cultural and educational realms.

Hence, as Armenian communities in the Diaspora, it is necessary to plan our future, with clearly defined short, medium and long-term goals and specify appropriate organizational tools to meet changing challenges of the external environment.

To understand the critical and significant issues of the present situation of Armenian Communities in the Diaspora, it is necessary to analyze, in a comprehensive manner, the larger context of events and key issues affecting both Diaspora and Armenia. A thorough diagnosis requires moral courage to acknowledge both our internal strength and weaknesses within the larger context of external opportunities and threats.

At this stage, the essay shall be limited to the initial stages of diagnosis and preliminary formulation of alternative ideas. At a later stage, the process may be developed further by: formulation a wide range of alternatives to address the major issues, evaluating the alternatives in terms of feasibility and expected effects on the issues considered and deciding on the alternatives to be implemented.

3. VISION

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Through well-defined goals and adequate tools to attain them, mobilize all available potential collective capacities and resources of Armenians in Armenia and the Diaspora. Turn national sentiments into pragmatic bond by assigning appropriate rights and devising attractive incentives. In return, expect the voluntary commitment of multitudes to participate in the historic renewal of our free nation.

Acknowledge the historical importance of Diaspora and consider it as a separate entity getting pride in the Republic of Armenia as a source of national inspiration. In order to stop the accelerating havoc of assimilation, devise practical means to achieve constructive, positive and durable interactive relationship between the two wings of the same nation with their proper social structure and mentality but the same essential common need for national identity, prosperity and quality of life.

As citizens of a multitude of countries, Armenians have different legal and moral obligations that should be respected fully. However, it is their human right to have their own system of thought, paradigm and cultural values, as long as they are not in contradiction with universal ethical values and laws of countries where they live as citizens. Cultural differences have always been a source of mutual enrichment and a positive motivation for excellence.

4. SYSTEM OF THOUGHT

Devise a comprehensive system of thought enabling us, as a nation and individuals, to organize our thinking and personal experience, channel actions, form relevant associations and social institutions, and relate to the world at large. Using a system of thought will significantly help us as individual to create personal conviction embodying the best, long-range self-interest and to realize one’s fullest potential in an environment of rapid personal and social change.

Employ the process of strategic thinking in a comprehensive manner. Concentrate on key significant issues and events of core importance, placing them in their larger context, by using logical and creative thinking.

The present essay is in line with strategic thinking process in:- Identifying and focusing on important issues- Selecting key, relevant information- Considering the issue or situation in its larger context- Maintaining a long-term view- Distinguishing causes from effects or symptoms- Appreciating implications and consequences- Integrating logical, rational thinking with creative, generative, divergent thinking- Distinguishing causes from effects or symptoms- Appreciating implications and consequences- Integrating logical, rational thinking with creative, generative, divergent thinking

As it is impossible to know everything in advance, equally not everything can be left unknown. Strategic thinking builds on the synthesis of the past, present and future. As an ongoing effort it involves analytic and synthetic processes. Analysis of the present internal and external situation aims at the identification and appraisal of the current major issues with their current strengths,

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weaknesses, opportunities and threats, focusing on addressing their causes in an effort to control them as much as possible.

Formulation of strategies should aim at the effective solutions of problems in a practical manner within a reasonable period of time, by using all available resources. Constant evaluation of alternative strategies as to their feasibility and effectiveness and expected results is an integral part of the strategic thinking and process.

One of the essential elements of any system of thought is the definition of its purpose and configuring the means. This is an absolute law that governs all systems. Human nature is about striving; but it makes little sense to be striving unless and until a person or a nation has an idea about what it is for. Intelligent action requires conscious choice of future direction, a coherent understanding of the past history and the present state.

After the definition of purpose, the next essential element of any system of thought is to define in what entity that value counts. All systems of thought define a central point-of-reference or being, for which the system has its meaning. It may be God, the State or human happiness. All such systems, explicitly or implicitly, subordinate the individual to their respective, central points-of-reference, which are conceived as being outside the individual. A conscious frame-of-reference and linking one’s identity to that idea will, over time, substantially reorganize one’s thinking and actions and direct them along a more positive, future-oriented path. It opens a new perspective on our situation, priorities become realigned, the meaning of self is redefined, social affiliations are restructured, and new opportunities become more visible.

The third essential element of any system of thought is to define a priori beliefs that form the basis of a cosmogony. It may be formed of symbolic, legendary, historical, ethical, philosophical and different other values. They may be accepted by sheer belief and simultaneously rejected by rational analysis.

The last, essential element of any system of thought is to render them into practical application by proper means and methods and setting forth long-range, intermediate, short-term, and immediate objectives to be attained.

The most visionary and successful plan is considered useless unless it is implemented successfully to achieve the intended results. Hence, the implementation plan is an integral of the general strategic plan. It is a sequence of actions necessary to achieve the targeted aims or changes by finding proper answers to what has to be done, how will it be done, who will do it, when it will be done, where it will be done and why it will be done in this way, how will it be controlled, what will be the benchmarks of achievements.

Of course, the above mentioned simple questions involve complicated financial, human and technological resources, organizational structure in order to control the accomplishment of the expected results.

5. NATIONAL CREDO

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I Believe in the sacred land of Armenia, crowned by Ararat, landing spot of Noah’s Ark and rebirth of Humanity.

I Believe in the perennial ethnic values of freedom, honor and independence since Haig of the mythology, till the anonymous hero of Artsakh.

I Believe in ethnic values of patient creativity in a hard and destructive environment and abiding to human rights, long before they were written.

I Believe in the territorial integrity of Historical Armenia and the eternal right and responsibility of its recovery by all and every Armenian.

I Believe in the independent and sovereign state of the Republic of Armenia, and the duty of each and every Armenian to participate in its reconstruction and the right to enjoy fruits of prosperity.

I Believe in the fact that political, economic and cultural prosperity of the Republic of Armenia shall have a positive moral and material influence on every individual Armenian.

I Believe in the fact that belonging to a group is one of the basic social needs of all human beings, as a source of protection and stimulus for achievement.

I Believe in the fact that sense of solidarity among individuals and groups and union of efforts to achieve common goals is more than sum of individual efforts, it is rather multiplication and a mighty qualitative leap towards moral purification and material prosperity.

I Believe in the fact that Armenian Civilization, as one of the oldest and richest experiences is a treasury of ethical values and pride, and as such it may positively compare to any other civilization.

I Believe in the fact that all human beings have the same set of genes; they are all equal with the sum total of their force and weakness, and that only through sharing the same values they are differentiated from each other.

6. PAN NATIONAL GOALS

● As a result of a wide scale introspection and objective analysis, formulate a general and comprehensive panorama of the present state of our national affairs. Devise a system of thought by which as a nation and individuals we could organize our thinking and personal experience, channel actions, form relevant associations and social institutions, and relate to the world at large.

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● Formulate a long-term national strategy, to plan and utilize all potential capabilities of both the Republic of Armenia and the Diaspora. Define collective rights, roles and responsibilities. Aim at a desirable setup where every Armenian community, in a coordinated manner, becomes an active member of the nation, in sentiments, thoughts and actions.

● Turn national sentiments into pragmatic bond by assigning appropriate rights and devising attractive incentives. In return, plan and expect the voluntary obligation of each and everyone to participate in the historic renovation of our free nation.

● Preserve the cultural identity of Armenian communities in the Diaspora through moral and material stimulus, introduce qualitative changes in their economic thought and activities and achieve a new social setup where unity of collective aims becomes predominant.

● Preserve the political and military security of the Republic of Armenia and Artsakh and achieve continuous development in the economic, social and cultural fields.

● Acknowledge historic importance of Diaspora, consider it as a separate entity getting pride in the Republic of Armenia as a source of national inspiration. In order to stop the accelerating havoc of assimilation, devise collaborative means to achieve constructive, positive and durable interactive relationship between the two wings of the same nation with their proper social structure and mentality but the same essential common need for national identity, prosperity and quality of life.

● Armenia and Diaspora, collaborating closely and complementing each other, devise a national strategy for the universal recognition of the Armenian Genocide and the inalienable right of the survivors and their heirs to claim and obtain justice through moral and material compensations.

● Develop long term plans, taking into consideration the inner reasons of our national tragedies and with an overall reassessment generate new defenses to maintain the collective security, taking into consideration all present and future, internal and external prospects.

7. ARMENIAN DIASPORA ANALYSIS

One of the important considerations in strategic planning of any society is to continuously analyze and update the impact of four major components affecting the efficiency it performance: internal strengths and weaknesses, external opportunities and threats.

Expanding the field of collective strengths and their preservation in a sustainable manner and eliminating weaknesses, as internal controllable processes, are comparatively easier to plan and implement.

While shielding against external threats and make most of the opportunities with their ever changing nature, may be a more complex challenge. The ability to utilize political, economical,

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social and cultural multi dimensional opportunities while avoiding as much as possible looming dangers require instinctive flexibility, clear vision and well organized community structures.

7.1. STRENGTHS

● Pride in being descendants of a nation with a history of more than 5000 years having recorded important cultural achievements on a non-hospitable land and in spite of continuous natural disasters, wars and invasions

● Sentimental attachment to the land of Ararat, sanctified by the biblical legend of Noah’s Ark and rich with its solid rock records as one of the first cradles of human civilization, with its worshippers of the sun, monitoring the movements of the infinite universe through openings in the rocks of Karahoundj

● Positive image of the Armenians derived from their historic character traits formed by continuous hardships and enhanced by their latest martyrdom. Recognition of the Armenian Genocide being the first stage in the long struggle for the recognition of their national rights, it has become a vital moral issue for the world public opinion.

● Armenian Diaspora, with its active worldwide presence in capitals of decision, has the possibility, in local and international political circles, to maintain active public presence and create new levers of political lobbying, aiming at the realization of pan-national goals.

● Collective effort of Diaspora Armenian organizations for the recognition of the Armenian Genocide, with its growing dynamics, has become one of the principal incentives for the preservation of the Armenian identity in Diaspora. Every new breakthrough toward the international recognition of the crime against humanity, perpetrated by the Turks creates a new impetus to continue the struggle at all levels.

● Post genocide Armenian communities have enjoyed the compassion of official and popular circles in host countries. With their character traits, in a relatively short time, they were able to create a positive public opinion. Ninety years later, the accumulated capital of goodwill is being transformed into new pragmatic bonds at political and economic levels.

● Existing strong sentimental attachment to the Armenian roots is an important prerequisite to create a new pragmatic system of collective solidarity. The existing community organizations and social network can improve their potential by satisfying additional psychological and social needs.

● In spite of the present political, economic and social difficulties, Armenia remains the most important source of hope and permanent fortification for collective security. Its millennial history is a living proof of its obstinate perpetual presence, an important motivation to defy the present obstacles and to patiently search for a brighter future.

● Republic of Armenia, in spite of its current political, economic and social shortcomings, keeps on inspiring new generations of Diaspora Armenians with its

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historic treasures and living cultural resources. Armenian perennial history and cultural remnants continue to be a most important source of inspiration and pride.

● After 15 years of independence, according to the official statistics, five thousand Diaspora Armenians have become residents of Armenia, with local business addresses. Quantitatively, it is still insignificant. However, the trend may accelerate with the substantial improvement in the Human Development Index ranking of Armenia.

● Members of global Armenian communities with their linguistic skills and their friendships have the required potential to target higher social levels with greater confidence.

● Armenians, as citizens of the world having valuable political, economic and social connections at individual and community levels, have created international friendships and business relations, affecting positively their community rights and economic development of the Republic of Armenia.

● Successive Armenian Diaspora generations with their high percentage of university graduates in all professional sectors, their linguistic skills and social connections have achieved a relatively higher social status.

7.2. WEAKNESSES

● Undefined national purpose is single most important factor affecting the vitality of the Armenian Diaspora. Lack of credible future prospects, has hindered the creation of efficient and sustainable long term community programs. One of the reasons of growing desertion of the new generations is the absence of plausible and pragmatic reasons why they should keep on to be attached to their roots.

● Focusing on short term objectives, often with their obsolete content, continue to have negative consequences on the group efforts to nourish constructive mutual relationship between the individuals and the community. Surely, the result would have been more effective if short and medium term objectives were set in the larger context of a credible national purpose and long term goals.

● Insignificant practical advantages currently made available by Armenian community organizations to their constituents is another important issue to be dealt with urgently. As social beings, we need to belong to groups that preferably satisfy best, our spiritual and material needs. The absence of such vital incentives, lead to demoralization and distancing of the individual from the group.

● Armenian Diaspora organizations had their important input in satisfying the basic security, spiritual and cultural needs of the Post-Genocide communities. Now, it is necessary to reinvigorate them through additional content of updated objectives and efficient management. Organized social and economic solidarity is the foundation of existential advantages. Provision of new types of social services is a precondition to social and economic solidarity.

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● Struggle between traditional political parties has its negative and positive effect on the community life. Differences in opinions, programs and methods of work may be a positive element if they are governed at a higher level by a central authority with strategic considerations. While petty conflicts generated by short sighted power struggle may be a source of disgust and desertion.

● Struggle within political parties may lead to constructive reforms if they are motivated by an honest Endeavour to satisfy community needs through efficient party programs. While it may be a destructive game if the sole intention of the competitors is to occupy a chair for their own personal glory.

● Division of the Armenian Church has its deep roots in the Armenian history. However, the presence of two different authorities of the same church in different countries and cities of Armenian Diaspora create unnecessary tensions within communities and need urgent, realistic and collaborative agreement between Etchmiadzin and Antelias, aiming at a solution to complement each other in their national and spiritual mission, through constant coordination by devising new roles and responsibilities.

● Degeneration of Armenian traditional ethnic values, at individual and community levels has become a painful fact. Unfortunately, positive image of the Armenian as honest, laborious, dependable person has been damaged by a minority because of their irresponsible opportunistic acts and relationships. The sad proof is the relatively large number of Armenian prisoners in certain Diaspora countries.

● Due to the present deficient business ethics to be abided by all, increasing opportunistic tendencies in business transactions are sowing the seeds of economic self destruction. Business ethics refers to the value structure that guide individuals in the decision making process when they are faced with a dilemma of how to behave within their business or professional lives leading to mutually profitable relationships.

● As a consequence of degenerating ethnic character traits and declining values in Armenia and the Diaspora, individual and group achievements have been declining both in quality and quantity. Rare are the Armenian names that are still mentioned in the international media as prominent scientists, artists, politicians or businessmen. Simultaneously, through all types of organized media channels and on daily basis, communities with similar life scripts, get pride in the achievements of a multitude of outstanding personalities in all fields of human knowledge.

● Thus, diminishing sources of pride in addition to multiple other psychological reasons are hindering members of new generations to take an active part in the existing community structures. As they have not evolved their aging cultural and social programs with the changing times, they have failed to attract members of the younger generations, unable to offer them attractive incentives at individual and group levels.

● Rarity of charismatic leaders and the obsolete organizational setups have greatly accelerated the indifference of the new generations towards the existing organizations. Programs interesting youths of all generations have always existed and they may be invented. It is necessary to proceed in a collaborative manner in choosing the most

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interesting and beneficial activities satisfying their personal and collective dreams and expectations.

● Moral accountability has been a missing notion in our community voluntary activities leading to the recurrence of the same mistakes and consequently to the demoralization of the group. Obsolete means used for the management of community affairs require professional updating,

● Feats of a small number of Armenian self-made entrepreneurs within the economic sector continue to be admired. The transient nature of their success story is mostly due to the fact that they are the creation of persons endowed with exceptional abilities to make the most of opportunities offered in a given time, but failing to build well organized institutions capable to outlive their founder. It would be interesting to research why it is so rare to read about prominent Armenian corporations and multinational companies managed by members of the same family for more than two generations.

7.3. OPPORTUNITIES

● As a result of the accelerating pace of the number of countries recognizing the Armenian Genocide, it is necessary for Diaspora and Armenia, to intensify their advocacy efforts, in a coordinated and comprehensive manner, aiming at the total recovery of Armenian rights.

● Following the independence of Republic of Armenia, Armenian organizations and individuals in the United States of America and countries of the European Union, using their political and social contacts, have been involved in the political and economic development of the Republic of Armenia through their moral and material assistance. Armenian communities in the United States of America have taken advantage of the opportunities offered by the availability of foreign aid programs.

● Armenian Diaspora with its widespread presence has been able to create sustainable individual and collective goodwill and multiple friendship networks. Their valuable importance has become apparent through the positive positioning of the world public opinion in vital issues related to the Armenians at large. Yet, it is worthwhile to search for new methods and means to expand the field of cooperation in the fields of political, financial and media sectors, in order to find appropriate solutions to our national security, political and economic issues.

● Interaction of different ideas and experiences are excellent occasions to appreciate the self and the other, in their collective dimensions. With mutual respect, it is possible to understand and accept diverging opinions and different value s. Culture is the most suitable venue for the creation of goodwill. International cultural synergy is an unending source of reciprocal enrichment between different civilizations and countries.

● Armenian Diaspora with its international and multicultural experiences has a valuable potential brainpower worth discovering and mobilizing. Creation of social and economic solidarity networks on win-win basis is an organizational challenge that is worth initiating as a necessary prerequisite for such a mobilization.

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● Traditional leaders could continue to invest their valuable time and experience in community affairs effectively, in guiding members of the rising generations as mentors, encouraging their enthusiasm and appraising the result of their effort. Diaspora organizations are in need of young activists, holding responsible positions to revitalize the management of community structures by taking over a wide range of leadership tasks.

● Globally, Internet and other communication tools have facilitated direct contact with individuals and groups. Hence, existing small networks between friends, family members and organizations may be further expanded to include professional and special interest groups. Availability of constantly updated mailing lists is a vital necessity for the efficient transfer of useful information between group members looking for bilateral and multilateral business opportunities.

● Organized exchange of individual and group skills and experiences in economic and cultural sectors, between Armenia and Diaspora, may become a valuable two-way traffic to satisfy special needs through existing resources. Armenia has much to offer in cultural sectors to the Diaspora. In return, accumulated experience of the Diaspora in market economy may become valuable source of enrichment in skills and international business opportunities.

● In spite of the inherent danger of globalization to stifle regional and local cultures, it is obvious that simultaneously it provides multiple tools to preserve cultural differences and identities. Never before in the history of mankind, it has been so simple, to instantaneously reach global multitudes and transmit to them all types of written and audio visual information in all topics of human knowledge.

7.4. THREATS

● Objective evaluation of the current advantages and disadvantages of preserving the Armenian identity, explains the growing disappointments and estrangements. Without a plausible belief system, loss of faith is inevitable. In the absence of faith and credible motivations, naturally, the priority is given to the satisfaction of human wants and desires with a wide range of strange means and state of mind.

● The Armenian language in almost all Diaspora communities is endangered by the pragmatic advantage of local or international languages parallel to the reducing opportunities to communicate in Armenian. However, besides its symbolic value as an important identity factor, in certain conditions practicing it may become an advantage as any other language.

● In an open society, it is quite difficult to avoid intermarriages. Often, social and personal circumstances lead to a lifelong happy marriage between two persons not sharing the same identity. Of course sharing the same identity and collective values may be a plus, if all other sentimental and rational considerations are equal. Intermarriage is one of the major factors leading to the decrease of the number of Armenian in Diaspora, as most often children in such families are not raised as Armenians. However, community attitude towards intermarriage have changed, as it is rare that a family has not had any intermarriage among its members or circle of friends. The trend may be

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irreversible, unless growing community incentives prove that preserving their Armenian identity serves them in many positive ways and their being a part of the group is an everyday advantage. ● Decreasing number of kindergarten students in Armenian schools in countries such as Lebanon is quite alarming. It is an indication of a budding crisis of the Armenian education in the Diaspora. Besides academic, economic, social and psychological considerations, changing mentality of young parents can be tracked back to doubts about the necessity of preserving their original identity and hence the practical utility of Armenian language and education.

● Incompatibility between citizenship in different countries and the conscious endeavor to preserve all elements of the Armenian identity has been a continuous challenge. Recent history of the Diaspora has proved that Armenian communities have reacted diversely in various countries. In US and certain countries of Europe, Armenian community leaders have adopted new organizational tools to advocate Armenian issues by creating substantial goodwill in local political circles and media. With their thorough knowledge of the local languages and valuable contacts in decision making spheres, they have been able to achieve a constructive equilibrium between dual identities, often after losing the use of the Armenian language. While in the Middle Eastern countries, preservation of the Armenian identity was achieved in a self centered manner, at the cost of slow integration in local societies.

● Lately, in most of Diaspora countries, the bond between Armenian community members and leadership has been loosening due to the disappointment of individuals by the action or inaction of voluntary part time leaders.

● Mass media with its immense capacity of daily brainwashing programs has become a hazard for all regional and ethnic specific cultures. Compared to the massive possibilities of all types of audio visual channels, ethnic values and cultures may survive with proper adaptation.

● Perils of globalization may be circumvented by pragmatic, viable measures. By creating high quality cultural and economical products it is possible to achieve competitive advantages and transform threats into opportunities. Chinese competitive practices and achievements are an exemplary model for the beneficial exploitation of the globalization while preserving national values and ideologies.

8. QUESTIONS SEARCHING ANSWERS

8.1. DEFINITION OF ARMENIANNESS IN DIASPORA

According to what set of qualifications, is it possible to define who is an Armenian or what he/she should be, in a given geographic location and time bracket? What features make possible the definition of the specific Armenian identity? What are the objective and subjective factors differentiating the Armenian from non-Armenians?

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Is it possible, according to the following non-exhaustive simple lists of qualifications to establish a grading system for being Armenian?

8.1.1. OriginVague memories of Armenian originArmenian grandmother and/or grandfatherArmenian name and surnameArmenian father and/or mother

8.1.2. Armenian Education Speak ArmenianSpeak and read ArmenianSpeak, read and write ArmenianHave Armenian primary school educationHave Armenian secondary school educationHave Armenian higher education in Armenian subjects

8.1.3. Armenian CultureBeing interested in Armenian cultural expressionsEnjoy Armenian musicEnjoy Armenian foodRead Armenian newspapersRead Armenian literatureWatch regularly Armenian TV

8.1.4. Social relationshipHave Armenian friendsHave social relations with Armenian familiesForm family with an ArmenianRaise children having the consciousness of being ArmeniansSpeak Armenian with children Enroll children in Armenian schools

8.1.5. Community activitiesAttend Armenian Church on special occasionsAttend Armenian Church regularly Interested in events related to Armenians and ArmeniaParticipate in Armenian community activitiesHave active role in Armenian community organizationsFeel moral obligation to assist ArmeniaHave financial investments in ArmeniaGet pride of being Armenian and to keep on convincing others to be soIntend to become citizen of Armenia

8.1.6. OtherFew of the above mentioned at random, but recognizing ones self to be Armenian

Combination of any of the above mentioned situations with their infinite shades after being mixed with different intensities of self consciousness of ones own identity may only be rough approximation of the ideal model of the Armenian. Hence, "Armenianness" is not a quantifiable notion. It is rather a variable state of mind as different as the total number of Armenians, each one being unique in kind, space and time.

Accordingly, the simplest definition of an Armenian would be a person who deems to be Armenian.

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As Armenians, silently and sometimes aloud, we question the ontological reasons, if any, for preserving our identity. What for? What to achieve? Why? How? How long? Is it possible to be just a human being without having specific an identity? Would it be preferable to have a different identity? Is it possible to proceed with qualitative comparisons between different identities and chose the most suitable? What are the objective and subjective criteria for such comparisons? What are the advantages and disadvantages of different identities?

Years ago, during a student survey at Tarouhi Hovaguimian Secondary School, one of the answers to the question “if you were not Armenian what would you like to be” was “red flower”.

It was an absurd answer to equally absurd question but both symbolizing the silent pain of the crisis of identity.

In spite of the obvious perils of globalization and restrictions of civil laws in certain Diaspora countries, coexistence of different identities, within the context of human rights remains a living reality in its different forms. Multiplicity of identities with their proper primordial memories and cultural particularities, form the invisible part of human civilization.

8.2. WHAT ARE THE ADVANTAGES OF BEING ASSOCIATED WITH DIASPORA ARMENIAN ORGANIZATION?

Current advantages

Psychological● Sense of belonging to a historic organization having a rich record of tangible social and cultural achievements●Collaborating with members having shared expectations in their effort to accomplish group programs ● Personal satisfaction in doing a useful activity or simply having a pleasant recreation among friends● Occasionally, reaching the level of self-actualization in the form of creative accomplishments

Political● Limited opportunities offered to ambitious activists to access enviable positions in local political circles in limited number of Diaspora countries.

Social ● Useful mode of general public relations by participating in social activities as a leader or member in an active or passive manner● Natural approach to establish friendships and family relationship leading to marriages● Opportunities offered for social show off during social and cultural events.

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Economic● Insignificant

Necessary improvements

Psychological● Improve communication between leadership and members, leading to stronger sense of belonging to the organization and better understanding of its program ● Accomplish voluntary tasks, joining the useful to the pleasant, aiming at improving community services and solidarity ● Expect and get honest credit in performing tasks efficiently and getting credit through a comprehensive system of appraisal and appreciation

Political● Establish a consistent system of public relations with local political circles, based upon mutual interest● Expand and improve the performance of the existing networks of political lobbying to defend Armenian Community rights● Devise means and tools to correct the deteriorating image of the Armenian in countries where acts of the few has been affecting the reputation of the group● Establish a system of advisory services to help members in their personal legal, economic and social difficulties

Social● Enhance general public relation opportunities by expanding internal and external communication channels, aiming at each and all available personal social and business connections to benefit the organization and its membership, in an organized manner. ● Encourage members of young generations to occupy responsible posts and motivate them to propose and accomplish constructive projects

Economic● Establish an honor system whereby members, in their business relations, give the priority to deal with other members on preferential basis● Use services of professional economists and financial experts to introduce reforms in the existing national tax system. Establish a social solidarity network based upon the idea of mutual profit at all levels and sectors instead of the present benevolent donors and receivers system. The idea of the national tax and the Hayastan All Armenia Fund may become important pan national tools of development if the idea of giving is comforted by reasonable and tangible returns in the form of social services.

8.3. HOW TO MOTIVATE RISING GENERATIONS TO PLAY AN ACTIVE ROLE IN COMMUNITY PROGRAMS?

A growing number of Armenian youngsters, due to their family setup and other reasons do not participate in the activities of Armenian organizations and stay away from Armenian circles. Before criticizing their passivity, it is worth understanding their mentality and the causes of their

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indifference. Then, in a positive manner to ponder about how to appeal to them in order they play an active role in the reformation of community affairs by trying to:

● Understand their mindsets with empathy, listening to their human expectations with concern, sharing dreams and worries in a positive manner

● Encourage individuals and groups having similar interests to get together and take the initiative to plan and implement group projects

● Channel their professional skills and energy to increase the internal and external communication networks, at local and international levels. Forming professional solidarity networks, in all social sectors, to target and reach responsible positions, using the motto of “ascend and help others to ascend with you”

Casual interest in time may be transformed into constructive activities if a harmonious relationship is established between the satisfaction of personal needs and desires and the advantages of preserving ones identity, through the elimination of the natural contradictions. Consequently, preservation of the national identity provides additional existential advantage and spiritual satisfaction.

8.4. DEFINITION OF THE LEADER

Armenian Diaspora communities have reached a phase when as a result of different external and internal reasons, realistic and creative problem-solving should be a priority of the leadership.

If we try to analyze objectively the structure and efficiency of Armenian Diaspora organizations and their productivity, we can form an approximate idea about thoughts and skills of persons who are authorized to take important community decisions. As voluntary civil servants, with traditional, customary methods of work they try to continue the work of their predecessors, without questioning their effectiveness due to the ever changing external conditions.

Despite their goodwill and devotion, the time they spend in routine organizational meetings do not satisfy the changing community needs and their satisfaction. It is necessary to associate members of the young generations, having the necessary moral and professional qualifications to accomplish community tasks with conviction, considering full accountability as an essential precondition for the success of the organization; thus, assuring a smooth and constructive transition of generations at all levels of leadership.

Without trust and mutual respect among leaders and subordinate leaders, an organization will often suffer a combination of low performance and poor morale. Some leaders are unable to trust people and, as a result, they do not take care of sub leaders or give them the opportunity to exercise their full creative talents.

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The leader teaches skills, shares ideas and experiences, and work very closely with people to help them mature and be creative. As a good teacher, the leader is a good communicator and well organized goal-setter.

As a good communicator and listener, the leader accepts diverging ideas, criticism, and other feedback that can improve the organization. Communications, both up and down the organization structure, is made in a way that is meaningful and reasonable.

The leader facilitates problem solving, while letting subordinates solve most problems. The satisfaction that a subordinate gets from problem solving is important. It builds self-esteem and enhances the subordinate’s ability to improve in subsequent situations.

The unified effort invested in an organization may be productive if all its constituents work in the same direction, after being convinced of its suitability. For the proper execution of the project, it is necessary to have a leader who directs and supervises the tasks to be accomplished and often interferes through constructive and critical observations, encouragements and praisesListening to others, establishing constructive dialogues, sharing feelings and ideas, soliciting and giving feedback to one another, leads to higher creativity and group cohesion, with a motivating sense of belonging to an effective group.

To lead, the leader should have vision and set goals to achieve. Goals should reflect common dreams and thoughts, be credible and practical. Goals and objectives may be achieved by means of well planned consistent effort, supported by a strong will power.

The leader, with his creative ideas encourages his followers who in their turn respect their leader and stand by him. With his comprehensive and clear vision the leader has the courage to stand alone and convince his followers of the direction to be taken in case of difficulties. The leader helps his followers and facilitates their tasks, appreciates and cheers their initiatives in giving their best.

The leader understands how to implement decisions. Decisions made are of little value if they are not implemented, so the knows how to develop implementing strategies, having follow-up systems to ensure that decisions are carried out faithfully, in both substance and spirit.

The leader exemplifies integrity in his actions, both personal and institutional, consistently. The leader takes corrective actions when there are violations of integrity and upgrades the standards of institutional integrity over time. Institutional integrity is supported by the leader and the organizational community.

The leader is conscious of the current state of his organization and accordingly manages the present and plans the future proactively.

9. PRESERVATION OF THE ARMENIAN IDENTITYDiversity in all realms and at all times has been a permanent fact. Living species with their infinite variety of identities are in constant mutation, as endless cosmic battle to be or not to be. History of mankind continues to record countless number of unique identities in spite of all past and present futile attempts for globalization using different ideological and technological means and methods to establish a uniform world.

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As human beings we are instinctively driven to identify ourselves with a group. Only a minor aspect of our personality is innate. The rest is formed through interaction with others.

Naturally, we are a part of a community. A substantial part of our individual identity is formed according to our unique life script. The rest we inherit from the inner circle of our parents and relatives, in the form of beliefs, values, traditions and customs. During our primary and secondary education, if available, we are provided with some of the essential skills and knowledge such as the specific language (mother tongue) and the history of the group we belong to.

A group identity is formed around the axis of a set of collective values that illuminate the finality of human life. It is defined by material, economic, social and cultural criteria and through different types of sentiments. An identity is not a static condition. It develops and evolves through the partial rejection and selective integration of new elements. An identity may survive if it can provide a solid foundation for the unavoidable changes. Evolution of identities is a natural and positive phenomenon. It is possible to preserve the essential permanent, while undergoing adjustments to fit in new conditions. The natural amalgamation of the old and new values through simultaneous infiltration and filtration has always been a constructive element in the development of cultures.

A mature identity is achieved when all identity forming sentiments are equally developed. The balanced development of those sentiments makes it possible to asses the present with self-confident tolerance, to manage sources of despair through internal creative mutations, and by making best use of the past experience, to plan the future. Crisis of identity is due to frustration affecting one or more of those sentiments.

The common denominator of different categories of identity references combine together to form a separate identity. Major identity groups are formed by having ethnicity, language, religion and history common denominators.

Preservation of unique identities, with their inherent durability, flexibility and richness as distinctive human experiences has become an essential item in the universal list of human rights. The coexistence of different identities has been a historic fact and it continues to be a source of mutual cultural enrichment.

Millennial struggles between different civilizations and cultures beside their multiple rational and instinctive drives for domination have depicted essential human needs for liberty, independence and preservation of distinct identities. Accordingly, the right to preserve ones cultural identity is a result of the right of every individual to preserve a unique identity.

Critical analysis of the past history, objective assessment of the present and vision of the future in combination to the potential ability of controlling external and internal events is a fundamental prerequisite for the preservation of the essential elements of national identity, by using appropriate means in a sustainable manner.

The collective identity is one of the most vital binding elements of social solidarity. Reciprocally, well organized and practical group solidarity is a necessary requirement for the preservation of the group identity, since time immemorial to the present day ideology of globalization.

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Besides their daily existential uncertainties, Armenian communities in the Diaspora lack a clear vision of their collective future. One of the basic human needs is to hope for the best while endeavoring to achieve goals and objectives.

Is there an Armenian paradigm? What are our moral and cultural values? Are we aware of their existence as individuals and communities? Do we abide by them as sacred laws and practical guidelines during our daily relationships?

Under continuous influence of various dominant world civilizations in the Diaspora, what may be destiny of our historic and cultural values? Can they keep their original viability and vitality? As Armenians, besides our rights as citizens in different countries, what are the spiritual and material bonds, keeping us together as communities? What are the advantages and disadvantages of holding on to our initial identity, far away from the sacred land of Ararat and its spiritual source?

Armenian Diaspora long term national goals may turn into a motivating energy, if Diaspora organizations and the Republic of Armenia, collaborate closely in mobilizing the totality of our national competences, to foster Armenia’s development in all sectors and support the existence of the Diaspora as parallel and complementary national security anchors.

9.1. CATEGORIES OF IDENTITY REFERENCES

Before proceeding with the elaboration of factors influencing the formation of group identities it is important to differentiate between ethnic and cultural identity. Ethnic identity entails the concept of shared ancestry while cultural identity refers to common representations, norms and practices. It is a widespread fact that ethnic differences do not necessarily involve correspondingly important cultural differences. While on can have cultural differences within the same ethnic group.

It is a scientific fact that genetic considerations are too complex and variable to be considered as a permanent basis for ethnic identity. As a result of multi millennial historic racial and ethnic interactions due to invasions and population movements, the myth of ethnic or racial purity may be considered as scientific non sense.

Hence, the present paper shall focus on the components of cultural identity as historical roots, group sentiments and present day interactions.

9.2. CULTURAL HERITAGE

Culture heritage may be defined as the contributions of a particular people to the sum of human knowledge and experience, including history, language, religion, ethics, legends, myths, symbols, values, norms, traditions, music, folklore, literature, visual arts and philosophy. At the same time, as a group sharing most of the above mentioned experiences form a particular identity.

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Armenian culture is a treasury of millennial historical remembrances of tragedies, with physical defeats followed by stubborn will for revival as an expression of moral victory. Popular singers with their inspired poetical creations have defied endless calamities. Countless architectural monuments, khatchkars and illuminated manuscripts have become living evidence of our eternal historic rights on lands occupied by invaders past and present. Intricate traditional handworks in the form of metalwork, rugs and carpets, have become symbols of patient endurance. Spiritual songs and popular literature have become eternal sighs addressed to the creator imploring protection and peace.

Cultural heritage, as a precious treasure, may be appreciated by and satisfy different interests and aptitudes. By devising appropriate and effective methods and tools for the presentation, propagation, preservation, enrichment, transmission of our perennial cultural heritage in all its dimensions, it may be possible to diffuse it in countries where Armenian presence has already created a collective goodwill, employing different languages means of expression. Interactive multi-cultural positive relationship may become a significant source for mutual enrichment and constructive development.

A specific cultural identity is nourished through its roots, in the form of historical memories and traditional values. An identity, cut from its ancient roots, loses its vitality and in time it may be lost as a unique human experience. The roots are composed of the following permanent resources of the past:

9.2.1. Land of origin With the instinctive attachment to its geographic location, as paradise lost but eternal fatherland of all Armenians and due to its geological configuration Armenian highland as the land of origin has greatly influenced the history of Armenians and their political and social thought. Locked between high mountain chains, they have survived because of the natural defensive structures and only on rare occasions they have dared to undertake expansionist designs. Deep valleys have separated independent warring principalities, incrusting the scripts of autonomy and factional thought as national peculiarity in our genes.

Through continuous defensive martyrdoms, the embezzled lands of Western Armenia crowned by Ararat have been sanctified and they are considered as the symbolic homeland of Armenians to be recovered, together with what remains from historic monuments as timeless witnesses of Armenian cultural heritage.

Even though for the majority of Post Genocide Armenians, return to Ararat is not a practical option, it will continue to have vital symbolic importance for all Armenians.

9.2.2. Myths Myths are symbolic expressions of the struggle against supernatural forces. In all cultures they embody a basic belief system about nature. Often myths originate from things encountered in nature and how they relate to man's existence. Myths can take many forms though and are not limited to the stories of creation, but embrace any cultural experience that communicates something important about the world to the people of that culture.

9.2.3. Legends

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Legends were formed by the instinctive drive for independence and freedom, in the form of pride of victories and humiliation of defeats. The legendary hero figures and their struggle against the evil had their essential place in the collective memories and a prominent role in the formation of the Armenian identity.

9.2.4. Traditions Deeply rooted in history traditions are vulnerable to changing external conditions and their influence. Depending on the level of motivation to resist such influence, the hazard is great to lose ones identity by simply not respecting the tradition. It is obvious that traditions were formed by group experiences and they evolve according to changing conditions. Hence, it may be challenging to search for slow change without upsetting essential values. Traditions are essential for the cultural stability of groups or communities.

Traditions, as national values, are expressed in the form of collective habits, wisdoms, ancient ceremonies, specific regional customs and character traits formed by the forces of nature and external dangers.

Breaking off with the tradition may lead to the loss of own cultural identity. This is equivalent to the alienation of individuals and to disintegration of the community. Not all progress is good by itself. Often, proven, traditional forms are better than doubtful experiments that may not pass the test of time. Society must develop, but changes must have the evolutionary character. They must not lead to the disruption of the cultural continuity.

9.2.5. Family

Armenian family has been the most essential factor in safeguarding ethnic values and collective memories, by abiding to traditional rules. Evidently, it has been affected by different external forces in various environments and the nature of the Armenian family in Diaspora has been altering and often losing its inherent force. Following a period of intense opposition, mixed marriages are increasing in number, due to evolving sociological conditions. Traditional values promoting mutual understanding based upon empathy, have been yielding to intolerance and divorce. Materialistic concerns have replaced spiritual values and practical considerations have diluted moral principles. Only through organized and true guidance the trend may be slowed down reversion being next to impossible.

9.2.6. History National history, originating in myths of creation, has been a source of pride. Actions of its legendary heroes were a key factor for the preservation of identity through cultural accomplishments. Being located on the crossroads of continuous invasions, heroic struggles have left their permanent mark on the formation of the Armenian character. Natural disasters and enormous tragedies and mass movements caused by continuous wars and hostilities have created innumerable memories of historical wounds, cured only through an indestructible will for revival.

Parallel to mostly Turkish speaking first generation, learning and use of the Armenian language and the preservation of Armenian cultural heritage were essential community targets that were accomplished without any obstacle due to the Lebanese political and social system. It was a unique occasion for Armenians to feel and act as a community

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with unrestricted right to preserve their identity. Traumatism of the genocide was the major scare in of their collective memory, but it was considered as a national catastrophe to be surpassed through the survival of the rising generations.

Armenian history, with its myths of origin, heroes and cultural heritage was a source of pride and an important identity reference.

9.2.7. ReligionThe Church has inspired and sustained the national belief system through a set of religious and moral values, traditional social codes and rules, customs, rituals, and behaviors. For centuries it has supported secular rulers in their struggle to protect the nation against external dangers and during certain critical periods it has acted as the sole leader in combining spiritual and political responsibilities.

Generally, ruled by non-Christian invaders, Armenian history has recorded frequent religious oppression and persecutions. Martyrdom has been a continuous threat, reaching its tragic apogee in the multi-dimensional Genocide of 1915 perpetrated by the Turks.

During the last 1700 years, the Armenian Church has been the last barrier in the defense of the cultural identity of the wandering Armenian communities, most often compensating the loss of Armenian language and other identity factors, in past and present Armenian Diaspora communities.

The Armenian Apostolic Church as the first national Christian church recorded in history and later Armenian Catholic and Evangelical churches had their share as guardians of Armenian culture. During long periods of political vacancy they have regulated the Armenian social structure and have implemented ethical values.

Lately, for different reasons, the bond has become loose, communion rare and symbolic. For most Armenians, besides its unifying symbolic importance the Church plays little or no significant role in daily life. It is necessary for the Church as for all other national institutions to address the people by speaking its language and understanding its needs. It would be unrealistic, to expect people coming to the church by pure obligation or habit. Moreover, at pan national level the Church in Diaspora should be the caring and active leader, directing and controlling the implementing of ethical values and achieving the difficult task of reconciling contradictory partisan expectations, in the interest of Armenian communities in Diaspora and the Republic of Armenia.

9.2.8. LanguageMany factors are involved in the constitution of a nation but language and shared descent are regarded by far the most important. All nations tend to defend their language as the central symbol of their national life and a powerful manifestation of their independence as a unique entity with specific characteristics.

Language is one of the most important factors in the formation and preservation of identities. It has always been associated to the sense of collective identity often among mixed groups of people. It is more than a medium of simple communication. Exchange of ideas in a given language creates shared symbolic images and affects the conduct, manners, and thoughts of the group. It moulds collective values, morals, customs, outlooks and emotions.

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Adopting a certain language, a given community or population, can express what identity it wants to show to itself as well as to others. Since antiquity it has been considered as an important medium to safeguard a specific collective identity among diverse people.

Knowledge of the Armenian language, besides being an essential factor of identity and additional intellectual asset, in certain situations it may become a desirable practical advantage, as an important tool for business and social communication.

However, under unfavorable conditions, deficiency or total ignorance of Armenian language may be compensated by the reinforcement of other identity factors. In spite of its importance, loss of language cannot be considered an unrecoverable reason for loss of identity. It is worth noting that in certain regions of Cilicia, Armenian communities continued to exist as such, long after they had lost the practice of Armenian language.

9.2.9. Armenian educationArmenian education (hayetsi tasdiarakoutioun) in Diaspora Armenian communities was more than academic formation. It was rather K12 years of identity formation, parallel to general schooling requirements and without affecting the quality of results in official examinations.

It has evolved in accordance to the new requirements of an ever-changing world. In the absence of a well-defined, reasonable and convincing motivation to learn the Armenian language substitution of dedicated and eminent teachers of the first generation has gradually become more difficult. Archaic textbooks were not replaced with new editions comparable in content and method with books in other languages and subjects. Character forming, guidance for higher education with national considerations was not programmed as a part of their mission. In time, practical considerations, such as official examinations or university entrance examinations have encroached on the Armenian National Education, turning it in the minds of increasing number of parents and their daughters and sons, into sentimental but useless necessity.

9.2.10. Political partiesThey had positive influence, each party within the circle of its influence, forming disciplined followers, social servants, activists and leaders. However, conflicting ideologies and personal ambitions lead to external and internal power struggle, rejecting each other with passion and often with great animosity. Only a common credo, acceptable by all parties, and a rational charter of honor based on common National goals may define and regularize procedures and activities. Unity around the credo and goals is the condition for a national renaissance. Multiplicity of actions within the framework of unity of goals is both feasible and a positive tactical necessity.

9.2.11. Cultural associationsMass media, in all its forms, have been affecting the taste and interest of people. Universal values have been stifling regional and specific values. Uniformity through mass production has been replacing special and unique creations. Practical and materialistic interests have been replacing individual intellectual and spiritual joys of reading a poem or listening to music, pleasure felt while watching an artistic creations, satisfaction in accomplishing constructive group actions.

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Interactive human contact remains a necessity. Through the formation of special interest groups, it is possible to animate activities having diverse cultural content, motivate people to enjoy the presence of other participants sharing similar interests and be encouraged to express oneself, expecting and longing to be appreciated by others.

9.3. SUBJECTIVE EXPRESSIONS OF IDENTITY

A set of sentiments, attitudes, reactions, outlooks, mostly as subjective expressions of personal consciousness of a unique identity, combine the ethnic, historical, inherited identity factors of the past with the present day social and cultural values. Consequently, individual identities evolve differently, according to the quantity and quality of the inherited knowledge and its credibility that may be either reinforced or eclipsed by more powerful political, economic and cultural environment. Thus, the unconscious will of preservation of the inherited identity is weakened as a result of pragmatic and objective factors, in environments where other types of specific group identities are available, offering everyday advantages.

9.3.1. Sense of differenceSense of difference is an important factor in the formation and maintenance of a specific identity. United by a set of characteristics that differentiate them from others, a collective consciousness of difference or even uniqueness is created, encouraged by the group's sharing of essential symbols and historic destiny.

Members of a group get their sense of identity by differentiating themselves from others, as long as subjective and objective comparative advantages provided by the group they belong to are positive. When the differentiation is reduced or become negative, crisis of identity is creeps in. Superiority or inferiority complexes result from comparative analysis of the historical achievements of the group, including specificities of its culture, customs, conduct, morals and the level and quality and vitality. The sensation of cultural alienation is the resultant of the reduction and stifling of a specific culture by a more dynamic culture.

The endurance of the sentiment of difference is conditioned as well by the comparative weakness of other identities. Superiority complex, as a subjective attitude, is an important factor for identity preservation. However, if the superiority complex is not based upon objective reasons, transformation of initial identity may accelerate.

The strength of a group identity may be measured by the degree of difficulty to move into a different group.

9.3.2. Sense of self-esteemThe sense of initial and collective self-esteem is formed by past and present successes and disappointments. It is the evaluation of our personal and social influence, actions, performance and failures. The self-esteem may get weaker or stronger when compared with others or the ideal self-worth.

Often we come across in the international media to rising “ians” excelling in all sectors. They may be turned into valuable collective pride building national symbols if they are cared for by the existing Diaspora structures for their positive integration in community

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consciousness. In return they may become icons of success, motivating others to strive for excellence. Charles Aznavour may be considered a model for hidden talents to be more visible.

Group demoralization starts when the self-worth is undermined as a result of the degradation of its values and the actions of the group. Self esteem grows and diminishes according to the success and failures past and present.

9.3.3. Sense of autonomyThe sense of autonomy includes rational and emotional dimensions that are incrusted in the remnants of myths, legends and historical records of military victories, defeats and migrations.

Autonomy has to do with a sense of one's own identity. It involves an ability to act independently and to exert some control over one's environment. To be autonomous is to be able to control one's own fate, to be directed by considerations, desires, conditions, and characteristics that are not simply imposed externally upon one, but are part of what can somehow be considered one's authentic self.

9.3.4. Sense of confidenceConfidence plays an essential role in identity formation and defense. Organized sense of confidence around a specific will of existence leads to active participation, with the group defining the engagements and the role of each participant. The group organizes by getting conscious about its potential capabilities, prerequisite for an autonomous thought and field of creative action. Loss of confidence in the group value system and overall performance leads to indifference with passive, individualistic, egoistic reactions.

In the history of nations, the hero is differentiated from the rest of the group by his/her clear vision of the mission to be achieved, unwavering conviction of the rightness of actions taken and the will power to fulfill the expectations of the group, even if they appear to be impossible dreams. Heroes being a rare species emerging in crucial periods, most often in normal situations they are replaced by responsible people enjoying the confidence of the group to act as leaders, in the accomplishment of collective aims.

9.3.5. Sense of unityGroup identity is essentially an affective participation in a collective entity. Sense of unity becomes most evident during dramatic periods. Natural disasters, wars, persecutions and other forms of dangers divert the focus from individualistic considerations to group interest.

Sense of unity presumes the existence of common destiny, fidelity to the group in sharing its pains and enjoying its successes in the form of material and moral accomplishments.

Sense of unity is an important psychological factor for group safety. Cohesion of the group is enhanced in direct proportion to external pressure or oppression and it may be boosted further if basic human rights of the group members are satisfied in a fair manner, internally.

9.3.5. Sense of solidarity

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Solidarity originated in the need for the social unit – family, the extended family, the tribe and then the nation - to have loyalty or cohesiveness necessary to protect the group from external threats. At all levels, solidarity of the group offers its members a stronger sense of security, affiliation and even identity, than does any alternative large group.

A group not having the sense of shared, organized solidarity system loses the vital bond among its members and becomes a mass of individuals gone astray, endeavoring to satisfy their individual needs through their own effort.

Sense of Armenian group solidarity had its expression during the 1988 earthquake in Armenia, the Karabachos war of liberation and the ongoing economic and social assistance provided by the Diaspora Armenians.

If, we believe in the mottos of “unity is force” and “ascend and help others to ascend” and aim at their practical application in our every day relationships, probably it may possible to set up a pragmatic and positive solidarity system, making the preservation of our identity a natural necessity with its practical advantages.

9.3.7. Sense of belongingSense of belonging is the awareness of similarity to others, admitting relations based upon similar mutual expectations, and feeling that one is protected by being a part of a larger dependable community. Sense of belonging remains vivid, if individual and group pride building activities are sustainable outstanding.

Sense of belonging improves if members feel that they have a common faith that needs of the members is met through their commitment to support each other, sharing feeling and community spirit. Sense of belonging improves in direct proportion if the group provides to its members moral satisfaction, economic and social advantages.

Often, the denial of a group tragedy results in group trauma becoming an individual affair. The Genocide of the Armenian by the Young Turks is a living example of an undying memory boosting the sense of belonging to a nation with an immense will power to survive all types of natural catastrophes and the latest attempt for genocide.

However, individual born with a specific identity may not be able to preserve it for a lifetime. Sense of belonging weakens, if the group starts losing its vitality in providing basic economic security and social and psychological competitive advantages.

9.3.8. Sense of cohesionSense of cohesion develops by living the same geographical space, working in the same economic system and sharing the same joys of success and affliction of difficulties.

In our social relationship we accept the other as is, and we expect to be accepted by the other as we are, as a prerequisite to aspire to mutually accepted friendship and collaboration.

Naturally, individuals in our network of friendships do leave their mark in the formation of our identity.

9.3.9. Sense of values

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Shared religious, moral, collective, cultural, social, family and business values form an important facet of a specific identity. Their meticulous preservation, refinement and daily application play an essential role in the formation of individual and collective identities.

9.3.10. Sense of confidence in a specific will of existenceConfidence plays an essential role in identity formation and defense. Organized sense of confidence around a specific will of existence leads to active participation, with the group defining the engagements and the role of each participant. Loss of confidence in the social organization and cultural value system leads to indifference before reaching the stage of passivity and individualistic, egoistic reactions.

9.3. POST GENOCIDE ARMENIAN DIASPORA MODEL OF ARMENIAN COMMUNITY IN LEBANON

Formation, growth and decline (or revival) of a specific collective identity, is a natural phenomenon due to multiple internal causes and external pressures. Examining closely the stages of formation of the Armenian community in Lebanon and its evolution as a typical example of the mode of transformation of the initial identity, may help to form an approximate idea about the nature, cause and scale of the crisis of Armenian identity in the Diaspora at large.

Besides their daily existential uncertainties, Armenian communities in the Diaspora lack a clear vision of their collective future. One of the basic human needs is to hope for the best while endeavoring to achieve goals and objectives.

A group identity is formed around the axis of a set of collective values that illuminate the finality of human life. The question “where are we heading to” should be comforted by the sense of confidence towards the leadership and the direction they have adopted, and then, the conviction that they have the necessary power and possibilities to achieve our essential goals.

9.4.1. PERIOD OF FORMATION

The first decades following the Armenian Genocide in 1915 and the mass evacuation of Cilicia in 1921, were a period of painful relocation undertaking by the survivors in hospitable countries nearby by the homeland. In Lebanon, deportees of Cilicia were initially relocated in camps nearby the Beirut port area, while the surviving remnants of the Genocide of 1915 had a longer and more tragic passage in the desert of death to end up mostly in the orphanages in Syria, Lebanon and Egypt.

The satisfaction of physiological and safety needs of the community members and its social organization were primary considerations. The first generation toiled hard to satisfy basic needs of the family unit, living and working in modest shelters.

Forming about 5% of the Lebanese population, during its formation period members of the Armenian community in Lebanon had a self-centered social system. Armenian quarters in East Beirut were located in a limited geographic zone. They were composed of contiguous small quarters with narrow streets and modest houses. Each quarter was predominantly inhabited by

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compatriots, relatives and parents originating from a specific town of the original homeland. The quarters were named Nor Adana, Nor Hadjin, Nor Marash, Nor Sis, Nor Tomarza, etc. Armenians formed the absolute majority of the population, in a zone of about 1 million square meters called Bourj Hammoud.

Soon, every quarter had a school building next to the church, as well youth clubs and political party offices.

The spoken language among members of the first generation was predominantly Turkish. Moreover, due to the closed-vase social structure and economic activities of the community, until 1960s, Armenians of the first and second generations did not sense the necessity to communicate with non-Armenian groups and the knowledge of the Arabic language was not indispensable. As well, until the declaration of the Independence of Lebanon and even much later, French was considered the major language for social intercourse, even though Arabic was the official language of Lebanon.

Customs, values, traditions, lifestyles, behaviors and rituals were the same as the original homeland. Social ceremonies had an important role in creating sentimental solidarity among the different compatriotic groupings and the community at large. Personal relations were organized and guided by group safety considerations. Mixed marriages were exceptional socially rejected.

Family gatherings, friendships and community activities were the main source of simple recreations. Most of the youth and sports activities were patronized by the political parties.

As artisans and shopkeepers, with limited ambitions, they did not need to enlarge the field of their activities beyond the limits of their quarter. Their business and social relationship did not extend outside the limits of their quarter. For several decades, closed vase type of social and business relationship was the natural outcome of limited ambitions and material possibilities to venture into new areas and fields outside the limits of their quarters.

Learning and use of the Armenian language and the preservation of Armenian cultural heritage were essential community targets that were accomplished without any obstacle due to the lenient Lebanese political and social system. As one of the main seven religious communities in Lebanon, Armenians enjoyed unrestricted constitutional rights to preserve their initial identity.

Traumatism of the genocide was the major scare in of their collective memory, but it was considered as a national catastrophe to be surpassed through the survival of the rising generations.

Armenian language courses occupied an important part of the Armenian School curricula, forming one third of the total number of courses that included the English and French languages and the standard scientific and literary courses in English or French according to the basic orientation of the specific school. Armenian curriculum included in depth study of the contemporary and ancient language, complete cycles of the Armenian history, ancient and modern Armenian literature and arts.

For decades, the relative negligence in learning the Arabic language was the consequence of the laxity of the local authorities to consider Arabic language as a prerequisite for university education and the choice of Armenian secondary school graduates to get their higher education in liberal professions. At the same time, it was one of the important reasons for not having

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enough candidates to fill in positions in the public sector that according to the Lebanese Constitution could be available for the members of the Armenian community in Lebanon. Hence, the number of Armenian community members in all sectors and levels of the public administration is limited.

Community religious and national events, feasts, customs, lifestyles and traditional values continued to keep their centripetal peculiarity. Initially, social solidarity was achieved within each quarter and through the association of compatriots. During 1950’s, in case of a very rare car accident, the first question used to be: “is he/she is an Armenian?” It was a typical concern and a sign of instinctive solidarity!

Later, political parties took over the social welfare and safety needs of the community, in a larger geographic zone, formed by the combination of the existing and new quarters.

Soon, Armenians excelled in a wide range of sports activities such as football, cycling, ping-pong, basketball, boxing, etc. Cultural organizations had pioneering activities in the fields of theatre, folkdance, choirs and music. Armenian painters had a dominant presence both in number and quality of their creations. Armenian artistic productions had a competitive edge over local productions, acting as an example to be followed. Literary productions in Armenian language were quite

Community activities were organized around the Church and the School. Local, elected voluntary church and school supervising committees managed the daily affairs, in each quarter. Political Parties had the absolute leadership of the community and they were quite active by their contradictory ideologies, often resulting in fratricide conflicts. Political and social activities were rather introverting with negligible contact with local political currents and social movements. Autonomy of the political, social, economic, cultural and educational activities within a limited geographic zone was a strong identity reference.

Community rules and laws were simple. Unavoidable family misunderstandings and local disputes between neighbors were eventually arbitrated through the mediation of local respectable elders, the priest or eventually political party leadership, as either friendly advice or eventually through more forceful methods!

9.4.2. PERIOD OF REVIVAL

Within a short period of one generation, Armenian community had comparatively high proportion of university graduates in liberal professions. Successful initiatives were taken in economic diversification by the establishment of small and medium sized enterprises in industrial and construction sectors. Commercial representation of international companies was another field where Armenian traders excelled. Soon, Armenians were considered as an important economic vector in Lebanon.

In the cultural sector, in the Lebanese local scene, several Armenian cultural organizations and individual artists had their important input mostly in the fields of music, visual arts, theatre and dance, creating sustainable enthusiasm among the Armenian community circles and in the local Lebanese scene. It was a highly pride building productive period with its widely distributed and read printed media, creative writers, theatre directors and actors, folk dance presentations taking part in Baalbeck International Festivals, painters, sculptors and all types of musical composers,

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interpreters and teachers. It was a period when Armenian enjoyed an undisputable advantage with their artistic inventiveness and quality, over other local artistic production and thus becoming the precursors in establishing traditions and guidelines in several fields of artistic creations.

Cultural and social achievements were additional reasons to stay aloof of other communities and as an autonomous sub-group to nurture a specific identity.

During the next stage, as community affairs needed further attention for structural clarification and commitment, questions arose about leadership, structure, power and authority. Political parties were developed, with conflicting ideological background, leading to emerging issues of competition and hostilities. Because of the discomfort generated during this stage, some members remained passive while others attempted to dominate.

In spite of the growing internal contradictions, political polarization, external strife between different political parties and internal strife within the same political party, the crisis of the Armenian Church in 1956 and the ensuing massive destructive criminal acts within the community, the division of the community into warring factions, the Armenian community in Lebanon was enjoying its golden period with the number of its students attending Armenian schools, the quality and the devoted enthusiasm of the teaching staffs and the undisputed conviction of the parents and their children about the necessity of the Armenian education for the preservation of the Armenian identity.

1965, was the 50th Anniversary of the Armenian Genocide and a turning point at several levels. After fifty years of silent mental suffering, a handful of idealist national heroes took the initiative to trigger the political revival of the Armenian Diaspora. Members of the post genocide second generation, were casting away their self- centered passivity to burst out, demanding justice.

At first, terrorism was considered as one of the most efficient means to attract the attention of the world media to the fact that the Genocide of the Armenians by the Young Turks, during the later days of the Ottoman Empire, could not be ignored and stay unpunished. A series of terrorist acts against Turkish diplomatic missions had their irreversible effect on the course events targeting the universal recognition of the Armenian Genocide. With large scale media coverage, the world public opinion was getting conscious about the sufferings of the Armenians and their right to ask repair for collective crimes, committed by the Turks. Crimes that later were defined as Genocide.

It was followed by a large scale historical research work in major world languages. Based upon irrefutable proofs, testimonies and official archival documents, historical facts were clarified in a systematic manner by Armenian and non-Armenian international researchers. Heirs of the Genocide survivors were determined to continue their struggle until the attainment of a just solution to their cause.

For a decade, Armenian communities worldwide and Lebanese Armenians specifically, experienced their individual and collective revival. Commemoration of the 50th Anniversary of the Genocide had created the long awaited unity among the community leadership and unprecedented mass mobilization. All political parties and their constituents were united as Armenians around the single common national goal of requesting justice. It was a period of cultural achievement through large scale public events. Armenian university students belonging

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to different political parties or with diverging ideologies cooperated as a single entity, in discussing pan Armenian issues, sometimes at the cost of being criticized and even persecuted by their leadership. It was a period of breaking old taboos and an attempt to establish free dialogue among youth coming from different circles with diverging ideologies.

At that time, dynamic “Armenianness” was an undisputable fact. As members of the post Genocide second generation, we believed in our natural right and duty to be ready to claim justice for our unalienable rights on the international scene.

The Lebanese civil war extending from1975 till 1990 was an important period in Post Genocide Armenian Diaspora. Lebanese Armenian community experienced a fatal demographic, economic and cultural setback. The number of actual residents was halved to become 125,000, while qualitatively it lost most of its young, active, educated and skilled elements. Lebanese Armenian community institutions were affected negatively by the loss of a great number of their active leaders and members. Armenian political parties, educational network and media were some of the most important sectors.

As a consequence to the Lebanese tragedy, several partially assimilated Diaspora communities were revitalized by the inflow of Lebanese Armenians, especially in California and Canada. Within a short period of time, the interaction of old and new Diaspora communities lead to the creation of new organizations, programs and means for the recovery of Armenian Rights and Armenia Diaspora cooperation.

9.4.3. PERIOD OF CREATIVE MATURITY OR EXTINCTION

Until 1991, post genocide Armenian Diaspora with its third generation, according to different local conditions, used to preserve its cultural identity getting its inspiration from pride generating cultural accomplishments of the Second Republic of Armenia, living a period of national revival while deep inside dreaming about the blessed day of the political independence of Armenia. Now, more than a decade after the independence, the dream has turned into a daily reality with its bright and dark sides. Whereas, Armenian Diaspora composed of variety of dispersed communities, in the absence of plausible long term collective incentives, is losing faith in its own distant future as a distinct entity.

Now, after fifteen years of independence of Armenia, the dream has become a hopeful but yet sour daily reality with its economic and social difficulties for the majority of the population. Armenian cultural values have been tainted by alien elements. In all fields, the number of prominent Armenian personalities has become negligible. Mikoyan, Bagramian, Khatchaturian, Sarian, Hampartsoumian and Tachrentz are not replaced yet in the Third Republic of Armenia while some of the world famous stars in the Diaspora have become a rare source of inspiration on the eve of their life.

At the same period Armenian Diaspora as a set of independent, dispersed communities, in the absence of a pan national central coordinating leadership, is continuing its course to nowhere by pure momentum, groping around to evade multiple everyday life obstacles and cultural challenges that has been shaking the foundations of its original identity components.

For the third and fourth generation of Diaspora, the collective and individual identity is not the same as it was for the first and second generations. Essential factors affecting the identity i.e. national credo, goals, mindsets, traditional customs, social conduct and moral, economic

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structure and cultural heritage, have undergone vital changes in different places and according to specific conditions. During the same period, our community structures have remained the same as they were decades ago, with their inefficient organizational setup, creating deepening trenches between the interests, potentials and expectations of different generations.

As Lebanese Armenians, what were our collective qualities of in the past and how they have evolved? What were our moral values and what are they now? What are our common weaknesses and virtues? What are our internal and external security levers if they exist or they should exist? What are our common sources of motivations as individuals and organizations? What is our credo? What do we intend to achieve in ten, twenty and one hundred years, in

Lebanon or elsewhere? Why? What for ?

Several thousand youngsters have graduated from our schools, instilled with Armenian Education. In good faith memorable teachers have dedicated their life to educate generations believing in and contributing to the permanence of Armenians. What is their power, where are they? As Armenians, why? Till when? From the future generations how many shall remember its ethnic roots? Why? How can they be motivated to take part in community activities with their moral and material input as a means for self realization? What are the preconditions of success

for such a program ?

In the absence of explicit and comprehensive answers to such questions and the ensuing creative thought leading to the definition of goal-oriented novel system, we keep on being busy with the daily routine, forgetting the vital issues.

With the present mentality, when we don’t know what to accomplish, means to accomplish it simply becomes absurd !

Accordingly, we are all anxious to witness the fact that the number of students in Armenian schools have been constantly plummeting every year and our enviable earlier cultural programs have lost their momentum to become yearly events, the written media and literature are suffering from lack of readership and financial support, in youth clubs social and sports schedules are completely revised to include new activities with minimal social intercourse leading to a general lack of collective enthusiasm towards community activities.

As citizens of the world, in due time, evolution and alteration of our national identity is inevitable. At the same time, belonging to a group is an instinctive safety necessity and a social fact. Reconciling the two opposing impulses in a positive manner is a challenge that the Diaspora Armenian leadership should face up to for the benefit of each and every Armenian and the Republic of Armenia. It is possible to preserve the cultural identity of Diaspora Armenians by improving their economic and social system and reorganizing the community interaction tools by considering the concepts of positive collaboration and solidarity as vital prerequisites for development at personal and collective levels

It gets complicated because, after ninety years of post-Genocide Armenian Diaspora, we still try to ignore the fact that, as citizens of the countries we live in, multiple sources of negative and positive factors of our environment, affecting our identity, oblige us to proceed with the reappraisal of obsolete practices and educational programs, paying attention to the expectations of the parents and the children of the new generations, aiming at the modernization the essence and the form of educational system .

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Integration of the individual person as citizen in host countries is unavoidable, sooner or later. However, identifying oneself to a group is a natural human need and a social fact. Combining both, in a positive manner, is a challenge worth accepting, in the interest of each and every Armenian individual, each and every Armenian institution and the Republic of Armenia.

It is necessary to define the nature and influence of external forces affecting our collective memory and values. Even powerful nations are aware of the danger of global mass media providing immense quantity of raw information, short of knowledge and wisdom. Monitoring ever-changing environmental conditions and analyzing their negative and positive effect, is the starting point to design new national guidelines for the utilization of the traditional and complementary tools necessary to preserve the Armenian Identity, within environments of undefined uniformity.

Armenian communities in the Diaspora have reached a stage, when as a result of different external and internal factors, realistic and inventive problem-solving should be the major task of leadership, by establishing constructive dialogues to settle interpersonal clashes. Sharing feelings and ideas leads to greater creativity, cohesion and strengthens the sense of belonging to effective and productive community.

An identity is not a static condition. It develops and evolves through the partial rejection and selective integration of new elements. Identity is defined by material, economic, social and cultural criteria and through different types of sentiments. Crisis of identity is due to frustration affecting one or more of those sentiments. An identity may survive if it can provide a solid foundation for the unavoidable changes. A mature identity is achieved when all identity forming sentiments are equally developed. The balanced development of those sentiments makes it possible to asses the present with self-confident tolerance, to manage sources of despair through internal creative mutations, and by making best use of the past experience, to plan the future.

Worldwide, numerous nations, communities and groups are endangered to lose their traditional values due to more dynamic external cultural forces. Is may be possible to reconcile seemingly contradictory ideals by adopting global values and at the same time instinctively cherishing ramnents our ethnic values.

As a consequence of multiple external and internal negative factors and new realities, Armenian Diaspora has reached a critical transitional period necessitating the utmost attention of the leadership to search for urgent pragmatic and realistic solutions to a set of Armenian national issues, by initiatiing a multilateral constructive dialogue, to find appropriate ways and means for their realization. Unity of community is enhanced by positive and active participation of its members sharing similar ideas and sentiments.

9.5. UPDATING COMMUNITY PROGRAMS

At present, the above mentioned channels are still essential but not sufficient venues for personal expression and social intercourse. Hence, additional innovative, pragmatic tools should satisfy material needs and desires, strengthening the bond between individuals with high motivation to belong to the group as inspired, inventive, motivated, active members.

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The potential power of a group is the outcome of creative thought, its social organization leading to sustainable economic growth, its productive communication network and its goal oriented individual and collective dynamic strive.

Quality and level of economic growth of a specific group is closely related to range of production sectors chosen and the general conditions and possibilities available in a country. A wide range of general trade and industries have been traditional choices for Armenian community members having limited formal education, while, liberal professions have been favored by university graduates.

Accordingly, the economic performance of enterprises has been limited to individual capacities of the initiators. Only exceptionally they have been able to create competitive organized institutions satisfying international norms, excelling in creative thought and commercial success.

Quality and level of economic development had their influence on the character formation of individuals and the community at large. Short term considerations were dictated by a general sense of economic insecurity, felt by all. Accordingly, results were modest and limited by the capacity of personal diligence.

Small business mentality has affected community programs too. Rarely, were they handled in a comprehensive manner with long term considerations. Due to limited sources of funds they were mostly ad hoc short term patchworks.

● In Lebanon, during the last decade several cooperative professional associations were formed, aiming at the translation of sense of solidarity into everyday material advantage. Associations of Armenian doctors, architects and engineers, businessmen, goldsmiths, had the advantage for their membership to coordinate their professional activities on neutral non-partisan grounds. Unfortunately, during the last several years, due to the unstable political situation in Lebanon, their initial enthusiasm was slowed down and their activities were limited to organizational issues.

Outside Lebanon, it is noteworthy to mention Armenian Network of America, founded in 1983 with the mission of assisting Armenians in career and professional enhancement. Later, several other professional organizations joined the list by embracing new organizational modes while trying to satisfy traditional concerns.

● Association of individual having the same cultural interests (in its widest sense), and belonging to different religious communities, political parties and generations was another positive development in Lebanon. Since 1996, Monday Forum of the Lebanese Armenian artists and intellectuals weekly meetings have been an interesting cultural movement aiming at the interaction of experiences, knowledge and mutual encouragement in an atmosphere of positive free thought and speech, limited only by the respect of the other. In the absence of a rigid organizational hierarchy with a chairman and budget, it continues to be a unique experience among the more rational cultural associations.

● Starting in the early years of the third millennium, H.H. Aram I, Catholicos of the Great House of Cilicia initiated regular meetings, workshops and symposia of Armenian intellectuals to discuss cultural and social issues related to Armenians in general and Armenian Diaspora in particular. They were attended by intellectuals, writers, educators,

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media representatives and social workers from diverse political backgrounds. Encounters were organized, presided and lead by His Holiness. They have been covering a wide range of community concerns, in a comprehensive manner.

● To prepare a comprehensive database of Armenian global human resources and brainpower as a prerequisite to organize and utilize the potential collective knowledge and wealth of each and every Armenian for the benefit of each and every other Armenian. At present such a potential power remains unknown, non accessible and useless. Through organized campaigns carried on by the existing research centers or ad hoc professional teams, simultaneously in different countries of the Diaspora and Armenia, it is possible to build a valuable data bank of specific and general information about different facets of the global Armenian resources.

●With the ever increasing speed of global communication tools the preservation of cultural identities has paradoxically become more complex, at the same time providing open ended possibilities for the development of unique identities. One of the open ended possibilities would be the preparation of comprehensive Armenian database.

● Reorganize the existing passive system of scholarship funds and establish a new order of pragmatic social solidarity relationship and honor system through which receivers of today become voluntary givers of tomorrow.

● Set up new “think thanks” and develop further the existing research centers to assist in professional political lobbying and cultural propaganda. The current inexistence of Armenian “think thank”, is both surprising and understandable. Traditional Armenian Study Chairs in different universities in United States should be complemented by different future oriented research centers. Parallel to the study of the Armenian cultural heritage, imagining the future of Armenian Diaspora should be considered an essential collective responsibility. Zoryan Institute is a model of pragmatic approach to the critical study of Armenian issues.

● Develop online educational programs covering elementary Armenian language and history courses. They may satisfy the essential needs of communities where Armenian schools are not available.

● Create an Armenian Economic and Social network interconnecting all active forces of the Nation, for the benefit of each and everyone.

Globalization has created novel means for dual or multiple identities to develop in harmony without one inhibiting the flourishing of the other. Personal convictions, inclinations and desires are becoming sole decision makers in the formation of unique personal identities in time and space.

At a somehow different level, preservation of a collective identity in a multicultural environment requires more imaginative thought and actions including the creation of new competitive structures satisfying a wide range of human and specific personal expectations, capable to integrate multiple identity requirements.

10. DIASPORA ARMENIAN EDUCATIONAL POLICY

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10.1. OBJECTIVES

Preservation of the Armenian identity has been the essential goal of Post Genocide Armenian Diaspora Educational system. The instinctive drive for the preservation of the Armenian identity was fueled by the memories of the Genocide and the collective will of survivors and their heirs to continue their legitimate struggle for the recovery of Armenian national rights in spite of multiple international and regional political hurdles.

Education is the cornerstone of social welfare. Defining the appropriate philosophy of education for the fourth generation of the Diaspora Armenians is a crucial undertaking to be approached in a holistic manner.

Post Genocide Diaspora Armenians, parallel to the general educational programs, they had the chance to acquire “Armenian education”, allowing them to learn an additional living language and the history of their ancestors as an important factor for the preservation of their cultural heritage. The system worked well as long as integration forces were loose and sense of pride of being Armenian was intact.

Although, Armenian Diaspora leadership continues to consider education as a vital tool to maintain and strengthen the Armenian presence and identity, it should be viewed in a larger spectrum well beyond purely academic concerns. It should be preceded by the strategic question of what we intend to achieve through education at personal and community levels. Building and strengthening interpersonal and community ties should extend into the future through well articulated a socio-economic solidarity system, having clearly defined goals to improve the quality of life of Armenians. The growing community of AGBU young professionals may become a good example of innovative experience if they are encouraged to form a pan-Armenian network of business contacts and develop the necessary ethical and communication tools

In the absence of a comprehensive strategic plan based upon short, medium and long term goals to be achieved by the Armenian Diaspora in the political, economic, social and cultural fields, any ad hoc assessment of educational institutions is at best futile and at worst destructive.

Current challenges and future prospects should not be viewed from the narrow angle of the current performance of a specific institution in a specific geographic zone. The spirit of the founding fathers should inspire us to have a clear vision of the future needs of the Armenian Diaspora and propose in an exhaustive manner all the credible alternative constructive proposals, before proceeding with the closure of an existing institution.

During the past 70 years, developing “educational programs that meet the needs of Armenians throughout the world” was in general more pronounced in a certain geographic zone where Armenian post-genocide communities enjoyed important privileges enabling them to preserve their identity for a longer time than in other locations. While promoting Armenian heritage among non-Armenians was paradoxically more effective in Europe and the Americas due to the faster integration process of Armenian community members in their new countries.

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The analysis of the recent past history, objective assessment of the present, and modeling of the likely future internal and external developments should be the prerequisites for the search and implementation of proper tools to be used for the preservation of the Armenian identity, according to the following references:

In general, quality of education is an abstract concept if it is not related in space and time to the specific conditions of a country and its socio-economic situation. Education is an important tool to improve the overall quality of life. Naturally quality of life is different in different countries at different times. Hence, “high quality standards” are relative qualifications closely associated to the social and economic structure of a given country and its expectations from its educational programs. Accordingly, it would be absurd to compare what cannot be compared based upon a uniform, universal set of standard criteria in order to classify quality of education. It is of paramount importance to define what is expected from education and then only design the educational, administrative and financial tools to achieve them.

It is not always easy to make cost/profit evaluation when it comes to community issues loaded with subjective expectations and moral commitments. Even in commercial enterprises, sometimes financial liabilities are compensated by other non-tangible profits.

But again, we have to pose the question: “what do we intend to achieve by such programs?” Return of our roots in a vegetative manner per se? Preserving our national identity for what?

However, such programs may become effective if they are placed in the context of a global Armenian social and economic solidarity program based upon organized communities with strong friendship bond, forming widespread networks of business contacts with large scale and efficient lobbying capabilities.

Accordingly, it would be unfair to expect from alumni to take the responsibility of providing the necessary student population through their children and grandchildren, while they were not followed-up by the leadership and in the absence of organized incentives to belong to a network of communities with strong bond and solidarity.

It is a proven fact that Armenian Education is the most effective tool in maintaining the Armenian identity. These are the essential questions that need comprehensive answers before and beyond the narrow spectrum of purely academic concerns. They should be preceded by the strategic question of what we intend to achieve through education at personal and community levels. Building and strengthening ties should extend into the future through well articulated socio-economic solidarity system, after having defined goals to improve the overall quality of Armenians.

10.2. ACHIEVEMENTS DURING THE PAST 8 DECADESDuring more than eight decades, the Diaspora Armenian educational network provided a fair quality of universal and Armenian education, instilling to the majority of second and third generation Post Genocide Armenian youth, the necessary knowledge, skills and aptitude to be successful and responsible citizens, demonstrating traits of devoted and active community members endeavoring to preserve and promote the Armenian cultural heritage.

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Compared to the general quality of academic curricula of different Diaspora countries, Armenian educational institutions were able to compete with other local educational institutions by satisfying official educational standards and specific university entry requirements. In certain countries, especially in Lebanon, Armenian schools were able to include in their curricula, a wide range of Armenian subjects forming one third of the 30 weekly periods.

For decades, dedicated teachers imparted to the rising generations a wide scope of general knowledge, developed in them love of different fields of fine arts and practical skills. Simultaneously, to the formation of the human being, Armenian teachers were able to infuse in their students the spirit of “Armenianess”, with its myths, legends, history, ancient and contemporary literature and the everyday use of Armenian language. In spite of an overloaded curriculum it was possible to excel in official examinations at the same time prepare research papers about Moses of Khoren or Constantin of Erzenga!

10.3. ARMENIAN EDUCATION

PAPER READ ATTHE FIRST EDUCATIONAL SEMINARY OF AGBU SCHOOLSLEBANON, MAY 1993

During our daily communication we use words, usually without being conscious of their mental images and without thinking about their content. But, when we hesitate in front of their multiple meaning, the apparent simplicity becomes complicated and complex. The same words, synchronously, may have different interpretation by different persons. As well, they acquire new dimensions and volume, thus expressing the dynamic evolution of a society. Sometimes, certain words are isolated from other letters of the alphabet, they are metamorphosed, and they stay in our memory, they become animated, forming sentences, thoughts, causing mental stress and ending as subjects for discussion.

ARMENIAN EDUCATION

Two common words, that needs close analysis, especially when we consider events of the last two years as an important stage in our history. Our national cosmogony has started to undergo qualitative changes. The national leadership should revise routine objectives and methods of action that were experimented for years and accepted as such. A broader vision, within the limits of practical possibilities, should clarify the finality of our national identity, and a synthetic, comprehensive national ideology should become the source of inspiration for all our political, cultural, and religious interrogations, and their final judge.

Let us first, meditate about the word Armenian, having in mind the ever-changing social conditions of the Diaspora.

Several thousands have graduated from our schools, teachers animated by the highest national values have sacrificed their life, to prepare individuals believing in the historic continuity of the Armenian nation, and working to that effect. What have they accomplished? Where are they as an Armenian, why? Till when?

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Who is the ideal Armenian? Based on which criteria? From this generation, and the coming few others, how many shall remember the roots of their national identity? Why?

At present, we can divide the Diaspora into two main groups, of course with numerous sub-divisions.

a. Active individuals, intellectuals, teachers, political leaders, and as simple persons, proud of their national identity, try with patience, to transmit the flame of our national values, to the passive mass.

b. The passive majority, giving the priority to his human anxieties, accepts the erosion of his national values, silently, sometimes painfully and often with indifference.

With the current attitude, the first group, is simply trying to prolong the agony of the collective identity of the second group, and sometimes, unfortunately, being affected by the epidemic of passports of the Western World, to be silent witness of the transfer of their own offspring, to the expiring mass.

The essence of Armenian attributes should include the belief in the spirit of our national history, practical employment of energies now, and the vision of a hopefully bright national future.

The spirit of the History is not the chronology of our military victories and defeats. It is the reflection of our crystallized collective pride in cultural achievements. Our kidnapped Ararat with its Ark of Noah, our ancient gods, our pagan words, our mythology, fables, and proverbs, our past and present misfit poets and their songs, our millennial monuments and temples, our tapestry and the metallic remnant of our patience, our church with its heroic struggle for freedom, the international witness of its architecture, its antiquated ceremonies and their mystical prayers and incantations, our manuscripts and the survival of their unbelievable number, our khatchkars fixing the eternity in their intricacy, and above all, the strife of the two hundred and fiftieth generation of the heroic peasant of Artsakh, holding tight to his rugged mountains.

The practical deployment of energies has two branches: Armenia and Diaspora.

The owner and the inhabitant of the Armenian soil, decides alone the proper time and means to defend it. Overcoming economic difficulties is subject to individual and collective hard and continuous work, accepting the present hardship as a high price to be paid to achieve the well being in the future.

The post-1991 Armenian of the Diaspora, with its third generation has arrived to a dangerous turning point. We as integrated citizens of the countries we live in, naturally, we are influenced by the positive and negative multiple factors, social and governmental constraints, and in spite of being inundated by new values and habits, we can still consider Armenianess as our religion, quoting Charles Aznavour, but without a national credo.

With the existing chaotic momentum, the yearly loss of Diaspora is probably, as important as the number of victims of the 1989 earthquake. The implosion of the spirits requires as many precautions as the tragedy caused by natural calamities.

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Education has three stages: information, knowledge, and wisdom. Bulk information, passing through a fine sieve, is transformed into knowledge. Pitiful is a nation that cannot transform its knowledge into wisdom.

Confident vision of the future requires revising out thoughts, sentimental images, and instinctive fears with an objective approach, after analyzing our present, to have the courage to propose different objectives for the future with appropriate means for their realization.

Is Diaspora a temporary station or a final solution? If it is a station, we have to ask: where to? If it is a final solution, we have to meditate about its ever-evolving role, trying to turn it into communities having clear objectives and efficient methods of action.

As a Lebanese Armenian, inoculated by the horror of the war, used to economic difficulties of all sorts, did we ever in moments of despair, as an Armenian entity, include Armenia on our list of emigration countries? Why? Is it a necessity that every fugitive generation should have its own tomb, even if it turns to be more monumental than the previous one? On the basis of what criteria, the future of the generations born in the new Armenian "India"s and "Crimea"s of the western world, shall be brighter as human beings, than the future of their counterparts in Yerevan?

All our communities in Diaspora are in need of huge investments. What for? If Armenian school shall remain an aim and not a means to realize definable national ideals, it is better to reduce the waste of time and accept the final defeat.

Fortunately, the new independent Armenia exists, with its complicated present and brighter expectations for the future. The relationship between Armenia and Diaspora should be extensive, at the highest political level, based on long term and clear programs, utilizing all the potential possibilities of both sides, motivated with a single pan-Armenian ideology, whose definition is possible and should be done.

When the national ideology becomes a credo, then only it is possible to clarify the essential roles of Armenia and Diaspora, in a complementary manner, without the waste of energy resulting from duplications. Hence, it would be possible to propose to the passive mass, other solutions, integrating our human and national dreams and fears, and the question "why should Armenian Diaspora persist?" may have practical and credible answers.

Armenian Diaspora has reached its climax. Freed from the psychology of the refugee of the first generation, and the overcoming of economic difficulties of the second generation, today, the third generation, alongside with the satisfaction of human wants and sometimes desires, is still animated, more or less, by Ethnic feelings. Probably, in terms of national identity, the next generation shall be the one of fast assimilation in the melting pot of host countries, unless, the joint leaderships of both Armenia and Diaspora, with a renewed dynamism gather momentum and with a single pan-Armenian credo, mobilize the totality of the private and collective potential powers of Armenia and Diaspora.

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In this respect, our educational institutions should play an essential role. Within the context of a national ideology, to educate individuals having the necessary formation to enjoy a productive life, with the uncompromising satisfaction of human wants and desires, and the additional satisfaction acquired by the sense of belonging to a group having a unique identity.

An educational institution becomes efficient if the program is based on clear objectives, the teaching staff is motivated and has the sense of sacrifice, students aim to excellence, and if the physical plant has the necessary functional setup.

Usually, objectives of an educational program include the intellectual and practical means to safeguard, to enrich, and to diffuse the values of a community. Every country has its own educational program, and political, economic and cultural factors affect its evolution. In Diaspora, our educational institutions have a double and simultaneous role: to mold the human being as such and infuse in him the spirit of Armenian identity, of course after defining the image of the ideal human being and the ideal Armenian of Diaspora.

The sacrifice of the teachers may be anticipated, if the source of faith is credible, and the result fruitful. Besides, sacrifice has in return, its own expectations of decent moral and material appreciation and compensation.

The drive for excellence is one of the indicators of human dynamism. To excel aiming at excellence, but without trespassing the right of the others, to improve the "self" enlarging its scope to include all the individuals having the same collective identity, to win the full confidence of the "other" without opportunistic considerations, honestly, continuously, avoiding all expressions of vanity.

The functional setups of the physical facilities include:a. The architectural construction, with its environment, equipment, library, workshops,

laboratories, playground, etc.b. The textbooks, their subject matter being composed of the most up-to-date

information and at the same time serving the national objectives, through a clear and attractive method and form. It is essential, to revise our present criteria for the valorization of our national history, considering the synthetic knowledge of our cultural heritage, as the most important source of national pride, and accordingly to prepare, a new series of integrated textbooks of Armenian language and history.

c. The school administration, conceiving and planning useful and clear educational programs, and implementing them in an efficient and consistent manner.

Until 1991, the core of the Armenian education, was the Big Dream, the recovery of the lands of Greater Armenia, and with a static vegetative existence, we tried to preserve the values of our historic heritage, in order to be able to say, "present" at the proper moment. After the unbelievable implosion of the Soviet Empire, Armenia now is a member of the United Nations, and as a responsible national entity, is facing the 21st century, as a continuation of the previous multi-millenniums. Accordingly, our programs should be revised to take into consideration the new situation, and to participate in the dynamic relationship between Armenia and Diaspora.

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The collateral cooperation between Armenia and Diaspora, although slowly, has been extending outside the traditional cultural transfers, to test wide fields of the economy. In this respect the following projects might have their useful effect:a. To organize summer trips to Armenia, for children of all ages, in order to create the

intimate bond between the ethnic identity and the existential reality, having in mind the "return to Ararat" as a desirable and possible prospect.

b. To organize, two way transfers, between teachers, artists, artisans, and specialists in liberal professions, with the intention of transferring our collective experience in cultural and economic fields, wherever they are needed, the economic development of Armenia being of prime importance, for the proposal of credible answers to our national essential queries.

Belief gets stronger through immediate practical results. Dreams are realized through daily tasks and their accompanying range of satisfaction.

Presently, we need new translators in one hundred and forty languages, international political activists, editors in the audio-visual media, responsible volunteer letter-writers, political lobbyist, artists, scientist, capitalist of international caliber, Armenian banks and bank managers in multinational banking corporations, Saroyans expressing their identity in all the languages of the world, and new evangelists to diffuse our cultural heritage.

Union becomes a force, when individuals forming a nation, with a centripetal vision, after climbing the peaks, they stretch their hands, to help others to follow their example, and they believe in the necessity of a long term moral and material development of their country, through perseverance in work. The glory of Armenia shall definitely have its positive effect to stop the retreat. Individuals gather additional force through the relative superiority of their country.

Armenian education succeeds in its role, when after a rebirth, Diaspora turns into a dense power, and the number of Armenians and non-Armenians having faith in the perennial presence of Armenia increase in time and space.

Meguerditch L. Bouldoukian, May 20, 1993

10.4. CRISIS OF THE ARMENIAN SCHOOLS IN LEBANON

Judging from the increasing total number of Armenian students attending non-Armenian private schools and public schools, it can be inferred that Armenian schools are in crisis. In the minds of those students and their parents, utilitarian arguments have been minimizing the practical role of Armenian Education in comparison to the vital importance of succeeding in university entrance examinations. Proving the fallacy of such arguments by the fact that Armenian Education has never been and it is not a hindrance for a successful general and university education, shall not be enough to convince those parents that Armenian Education is not a sentimental, useless knowledge.It needs an in depth analysis of the causes leading to such thoughts and actions and try to find new pragmatic ways to asses the real value of Armenian Education, in a holistic and practical manner.

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Education in general and Armenian studies in particular should be adapted to the ever changing external conditions. In the absence of a clear vision and a set of attainable goals, in time, belief and confidence fade away. Without a credible belief system, the mission of education becomes aimless and loose.

Satisfaction of physical, mental and spiritual needs of rising generations is a collective responsibility requiring constant adjustments based upon continuous thoughts and multi-lateral consultations. Hence, the synthesis of the opinion, criticism, proposals, thoughts and expectations of parents, students, alumni, teachers, principals and the leadership, may be translated into practical projects based upon objective facts.

Believing in the essential role of the Armenian School in the preservation of the Armenian cultural heritage, all responsible parties are invited to participate in a collective effort aiming at the critical analysis of the factors affecting that have lead to the present crisis and drawing the necessary constructive conclusions in order to reorganize and revitalize the mission and performance of the Lebanese Armenian Educational system in particular and Diaspora Armenian Education in general, believing firmly in the importance of such an endeavor to the continuity and development of the Armenian Diaspora.

SOCIAL FACTORS● As a consequence of the endemic political instability in Lebanon since almost 50 years, Armenian community was affected drastically, by constant reduction of its number and economically. The productive middle class was decimated by consecutive and definitive emigrations to different continents.● At the same time, due to internal demographic movements, a growing number of Armenian families left their initial homes within the purely Armenian quarters, to build, buy or rent new residences or homes on the nearby Christian quarters or hillsides.● Fragmentation of the initial compact social setup had its positive effect on the overall quality of life of the individual but at the same time affected negatively collective values and traditions.● Increasing number of mixed marriages was the natural consequence of the loosening of collective considerations in matters related to the happiness of the individual.● Daily social intercourses with non-Armenians inevitably lead to the adoption of new lifestyles, customs, mindsets, habits and personal values. Ties with the Armenian community loosened as the number of non-Armenian social contacts increased. ● Novel contacts, friendships and family relations resulted in diminishing community bond and considerations, evolution of personal habits and character traits, adoption of individualistic trends of life and expectations● Transformation of social values created complexes in social relationships both with members of the Armenian community and within the growing circle of new encounters● Duality between cultural heritage of the original identity and existential considerations resulting from citizenship lead to difficult decisions in matters related to the meaning of life and personal happiness ● Hence, growing number of Armenian families were influenced by different social factors to shun Armenian education, sometimes without any justification.

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ECONOMIC FACTORS● Since 1958, regional and local political and security upheavals caused havoc to the Lebanese economy. It remained in a state of unstable equilibrium, unable to record sustainable development. Emigration of the educated middle class had a negative effect on the social and economic setup of the remaining population.● Class differentiation between the rich and the poor became more pronounced. Consequently, Armenian community experienced a general economic setback.● Accordingly, a growing number of parents opted for the public schools, in spite of their academic drawbacks. Financial reasons had the upper hand in decisions taken by parents mostly unwillingly and sometimes willingly to deprive their children from getting an Armenian education● At the same period, at the other end of the newly forming economically prosperous social class, the trend shifted towards the selection of well known local and international schools. For certain Armenian parents, high tuitions were considered a visa for the success of their children, in having classmates that may become future ministers and bank owners. In extremely rare cases, certain parents had even opposed to have optional Armenian courses in certain non-Armenian schools!

PSYCHOLOGICAL FACTORS● Living in a multi-cultural environment, competition of cultures is both natural and enriching. Armenian schools have been successful in providing a wide range of general knowledge covering essential facets of western civilizations, in their own language, mainly in English and French. Simultaneously they were competitive enough to record high percentages of successes in official examinations, in Arabic language and civilization.● The number of Armenian students in major Lebanese universities such as American University of Beirut and Université Saint Joseph has been declining. The obvious reason for the decline is the reduction of the total number of Armenians in Lebanon, following several waves of emigrations. Dispersion of Armenian students in a great number of other universities, such as Lebanese University, Haygazian University, Notre Dame University and a multitude of private universities has been on account of the above mentioned two major universities. ● Judging from the number of Armenian university students having Armenian Education as a background, it can be inferred that Armenian Education was not a hindrance to acquire non-Armenian knowledge; it was rather an additional source of enrichment, while getting satisfaction from being anchored to the Armenian identity.

LEADERSHIP

● Dominance of short sighted pragmatic considerations by a leadership usually not having the necessary intellectual background to take constructive policy decisions related to the educational system has been one of the reasons for the relative stagnation of the academic performance of Armenian Schools.● Lack of constructive and positive relationship at all levels of the leadership have lead to vagueness of academic objectives to achieve and the most efficient manner to achieve them.● One of the vital roles of the leadership is to constantly monitor the changing opinion and attitude of parents, to analyze their objective and subjective causes and

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through rational explanations and credible practical initiatives to convince back hesitant parents and students not to distance themselves from the Armenian school. ● In order such actions to be successful, it is necessary for the leadership to consider the existence of the Armenian School as a national mission and not a commercial enterprise. Thus, cases of needy parents should be taken care and not as a burden to eliminated. ● Voluntary leadership of Armenian organizations has its advantages and disadvantages. Moral accountability has been one of its defects. They have been investing their valuable time in social welfare programs for which they should be thanked, as long as the results are positive and constructive. Otherwise, they should be accountable for the harmful outcome of their decisions and actions. ● Leadership is not an honorary chair. It is rather a visionary service oriented mentality for the accomplishment of credible mission. Lack of consciousness of the importance of educational sector is one of major defects of voluntary leadership involved in the Armenian School management, with narrow minded indifference leading to demoralization of both academic staff and students.

SCHOOL PRINCIPAL● The Principal of an Armenian School should have the necessary moral, academic and organizational competences to manage an institution having as a basic mission the formation of responsible and productive citizens and persons believing in the perpetuation of their identities as a unique multi millennia human experience.● The Principal should have the innate talent in human relations to deal with the expectations and concerns of different types of groups including school leadership, parents, teaching and administrative staff members and students. Successful management of such a diverse group requires a wide range of qualities to deal with long term and everyday issues● The Principal should have creative thinking, sense of initiative and an extensive authority to take adequate and constructive decisions without delay, within the limits of his/her responsibilities as specified in a comprehensive written internal regulations covering job descriptions of staff members, rights and responsibilities, and internal and external multi-level relationships. ● The Principal should have the ability to be an inspiring example in encouraging his/her staff members to update their academic knowledge and skills through continuous personal updating or through organized academic seminars ● The Principal should be a memorable friend helping students with empathy in all stages of their education and orienting them in the proper choice of the field of their specialization

EDUCATORS● Rights and obligations of educators should be abided in an environment of mutual respect. Even best intentions may fade away in time if objective and subjective factors are not taken into consideration differences between elements having better performance with a high sense of responsibility and lesser ones. ● Continuous learning through educational seminars and personal readings should be encouraged in a continuous manner as an important element for the constant development and improvement of academic standards of the school.

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10.5. EDUCATIONAL WORKSHOPS

PAPER READ AT EDUCATIONAL WORKSHOP WITH AGBU EDUCATORSBeirut, Demirdjian Center, September 11, 2000

During the past decade, you took part in a multitude of workshops, seminars and interactive meetings aiming at the improvement of our educational system. They were necessary but not sufficient tools to achieve an upgrading of the existing quality in our schools. For different reasons, we were all frustrated for not being able to keep pace, in a sensible manner, with the changing requirements in the fields of school administration, educational programs and real life necessities.

We hope the present workshop shall be a turning point and the beginning of a long march towards a comprehensive restructuring of our educational system. We believe the school network as a whole, (students, parents, teachers and AGBU leadership) shall benefit from the formulation of a new vision statement, and through a realistic planning to implement it by refining the capabilities of the existing human resources and improving or revising non-performing means, methods, and administrative structures.

A different criterion should be adopted to appraise the overall performance of the students. Besides success in official exams (a prerequisite), students should be able to excel in languages, breaking the barrier of verbal expression and communication with ease and eloquence. Through character education they should have a clear set of personal values and through self-confident attitude to prepare for being responsible and productive citizens. Armenian studies should be revised to fit the changing factors affecting our cultural identity.

Parents should be an integral part of the system. Through the projected reforms, they should be convinced, objectively, that AGBU schools compare positively with the best non-Armenian private schools, in addition to their transmitting of the Armenian culture as a plus and not as a hindrance to their blossoming as human beings. Through interactive feedback they should be a part of their children’s education and a supporting element for the welfare of the schools.

The teaching staff should have enough moral and material motivation to believe in continuous education and creative participation. Having the proper educational tools and resources at hand and on time is a basic requirement. Establishing the just criteria to appraise their performance is a must. Best intentions may fade away by time when no distinction (objective and subjective) is made between performing and non-performing staff members.

Within the projected new structure, it is essential for principals to have extensive authority to take creative initiatives within a well-defined set of objectives and job descriptions, duties and rights, all integrated into a well-defined constructive vertical and horizontal communication network.

To the AGBU leadership in Lebanon it was high time to meditate about parents’ changing attitude and opinion, analyze objective factors behind them and take proper measures to provide plausible reasons and credible actions to convince a growing

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number of hesitant parents to prefer Armenian Schools as a better alternative for their children.

What we shall do as a team is a pioneering work. We might have doubts about the proposed methods and face pitfalls. We might have different earthbound ideas based on our personal experience and be skeptical about the whole process. We all know the risk involved in any endeavor to change habits, mental images, work methods, communication channels and daily pattern of life.

Being aware of all that, what we plan to achieve is not a revolution. With clear vision we intend with your whole-hearted participation to improve what we already have, with pragmatism to adopt and adapt what is best elsewhere and fitting for our purpose, believing firmly that absence of progress is regression and slow death. Let this experience be a productive one. As a team, through continuous development we might turn our school into a better place to live a part of our life or a whole lifetime.

PAPER PRESENTED ATEDUCATIONAL WORKSHOP WITH PARENTSDemirdjian Center, October 20, 2000

Prerequisites for the accomplishment of successful community activities is to have a comprehensive vision of goals to be achieved, the faculty of positive adaptation to changing conditions and proper resources to attain constructive objectives.

We live in a period when science is progressing in an accelerating rhythm, resulting in increasing changes in all fields. It is estimated that, globally the total sum of knowledge and information is doubling every two years, while in 2010 it will double every two weeks. Consequently, academic sectors in all countries have to adapt their programs to the changing conditions or fade away.

As Lebanese Armenian individuals and community, we have been living in a critical period due to the regional and local political unstable conditions. We have multiple concerns and problems that need proper solutions and questions that not necessarily have their convincing answers. A great part of our existential predicaments is out of our reach and we can only pray that they fade away by a miracle. The sheer thought of our inability to control our future lead us to despair, questioning even our being and consequently our identity. However, the will to live overcomes all worries and by constant instinctive adaptations to worsening conditions we try with our activities to safeguard our dignity and essential values.

AGBU leadership, believing the in the essential role of the Armenian School and Education and due to the successful and productive operations of its schools since decades, continues to create new opportunities and means in order present fair quality of educational programs are further improved and be compared positively with the best private educational institutions in Lebanon. Accordingly, it was decided to appoint SDC educational consultants, to assist AGBU schools to achieve administrative and educational reforms, under the direct supervision of AGBU leadership and the cooperation of the school principles and teaching staff, to achieve the necessary

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reorganization within a period of three years, later to be consolidated by school principles themselves.

During the last decade, academic staff members of AGBU schools in Lebanon participated in numerous educational external and internal seminars and workshops to improve the quality of educational program provided by them. They were necessary and valuable initiatives but not sufficient to introduce basic qualitative overall reforms in the existing structures. As all other Armenian schools, for multiple reasons, we had not dealt in time with the changing educational and administrative requirements and keep pace with new conditions and requirements of practical life in constant evolution.

The new reform program differs from the partial attempts in the recent past. It projects to introduce essential reforms in the existing structure through wide scale, comprehensive specialized process. We hope, the whole educational network of AGBU, including parents, students, academic staff members, AGBU leadership make the most of this opportunity by pragmatic planning, to carry out revision of the existing defective administrative system, and enhance the performance of the academic staff members by training them to use new skills and methods to advance further the already valuable input of praiseworthy performance of educators, enabling the Armenian School to enhance its specific image and be able to continue its mission, by keeping pace with social and economic requirements and constraints.

Parents are integral part of the educational network. It is expected that the projected reforms shall improve the quality of general education of AGBU schools as compared with the best non-Armenian private schools, at the same time providing the essential elements of Armenian education, infusing in the rising generations the spirit of “Armenianness” with its rich cultural heritage. Parents are invited to follow up the performance of their children by frequent dialogues with the teaching staff and at the same time care for the welfare of the school by presenting constructive suggestions.

New criteria should be adopted to assess the overall performance of the students. In addition to the Ministry of Education obligatory program, it is necessary to stress the importance of fluency, in at least three languages: Arabic, English or French and Armenian, in their written and oral expressions as a major advantage in social intercourse and academic necessity.

Character education should instill in them moral values enabling them to be self confident citizens and in time assuming responsible community roles.

Armenian Education should be constantly updated according to the changing conditions in the form of restrictions and requirements, aiming at a constructive balance between our needs as human beings and our desires as Armenians. It is worth mentioning that few years ago AGBU Academic Committee encouraged a group of educators to prepare new experimental series of Armenian History, during their summer vacation, anonymously and voluntarily. It was a first attempt to update the content of Armenian Education since half a century.

Teachers are the backbone of any educational institution. Besides their legal rights they should enjoy additional moral and material motivations. Respect, care and fair appraisal

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of their overall performance encourage them to believe in their mission and continue their professional development.

The proposed general reform project may encounter difficulties. There may be hesitant oppositions and temporary setbacks. It is natural that there may be unforeseen perils while trying to alter well anchored habits, mindsets, modes of work, communication channels and everyday lifestyles.

Being well aware of the above mentioned risks, we assure that the reforms shall not be a revolution. On the contrary, the collective effort of the participating parties shall aim at the reinforcement of the foundations of Armenian School, by improving what was already realized during the last 60 years, and in a pragmatic approach to incorporate what is best elsewhere and useful for our purpose. Absence of development means fading away leading to slow death. Let this experience be rewarding and productive. Let us transform our schools into pleasant and fertile working grounds where buds grow into fruitful trees and the laborers of the intellect get their fair appreciation and gratification.

I present my deep gratitude to President Louise Simone and the AGBU Central Board for their decision and support to accomplish the project reforms. I thank Mrs. Carol Aslanian for her valuable input during the last five years and her important role in the preliminary stages of the present project. I thank the principals, and each and every one of the staff members for their past performance and future expectations. I thank you dear parents, and consider it needless to declare that without faith, dedication and sacrifice the Armenian Schools simply stop functioning.

Thank you for your attentionMeguerditch Bouldoukian

PAPER PRESENDTED TO AGBU CENTRAL OFFICE NYMELKONIAN EDUCATIONAL INSTITUTEAND AGBU EDUCATIONAL NETWORK

The ambiguity hovering above the future of MEI has created an apparent nervousness among AGBU family members who are directly or indirectly involved in the controversy. Hence, it would be wise to avoid all confrontational media exposures and control the debate in a collaborative manner in order to achieve a positive consensus regarding the future of MEI.

The issue should be viewed from the wider scope of the ever-changing geo-political developments affecting the Armenian Diaspora and the future role of Armenian Educational network within the framework of a (definable) comprehensive inventory of Armenian Community hopes and goals as citizens of the world.

Accordingly, it may be advisable to appoint a special task force with the specific mission to analyze and evaluate thoroughly and objectively the different facets of the dilemma by

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taking into considerations differing opinions and factual data in a holistic manner in order to arrive to a constructive and sound judgment.

Detailed assessment of the legal, moral, financial, educational and practical considerations affecting the "to close-down or not to close-down MEI" deadlock, should be related to the following essentials: 1. The purpose of AGBU is "the promotion of the educational, social, cultural, physical and spiritual development of the Armenian people". During the last several decades, the educational network of AGBU has produced generations imbued with traditional Armenian cultural heritage. In the absence of planning the future with well defined collective aims, the majority of those generations are often blamed for being passive members the Armenian Communities.

2. Through moral and material incentives, AGBU educational network has the potential to play a greater role by following-up a greater number of the existing and future alumni to become professionally active members of the community in the fields of political science, education, media, IT, international law, finance and banking.

3. It is up to the leadership of AGBU to define a new guiding principle to motivate the rising generations, to turn their Armenian Education into productive actions for the benefit of the Community at large and themselves per se.

4. Funds provided for the AGBU educational network become meaningful, if the growing indifference and inertia of the youth is approached with empathy and a new impetus is provided for the benefit of Armenian Communities of the Diaspora and the Republic of Armenia. Otherwise, AGBU educational purpose becomes moot.

With the above mentioned considerations in the background, it may be worthwhile to give the priority to the harder option of redefining the mission statement of MEI and make available the necessary tools and impulsion for the accomplishment of a more purposeful, pragmatic and productive educational performance. MEI controversy is a critical testing ground to avoid a domino effect for the whole AGBU educational network. I believe that through creative deliberation it is possible to bypass the present impasse.

Meguerditch L. BouldoukianFriday, October 31, 2003

10.6. EDUCATIONAL OBJECTIVES FOR THE NEXT 25 YEARS

Recession in all fields of Armenian Diaspora is obvious. The increasing rate of desertion has turned its growth into negative. Within the next few decades, members of the fourth generation may completely be devoid of its Armenian identity in case it is not provided with a credible national credo, after being born in an Armenian family to continue to live as Armenians having the necessary symbolic and practical motivations to be proud of their identity.

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As citizens of the world, Armenians have the possibility to become active and successful citizens in all domains while preserving and promoting their Armenian heritage per se, if they are motivated by being members of a community having a comprehensive and practical system of social solidarity based upon shared ethical values.

Accordingly, long-term investment in human resources from kindergarten to post graduation employment in key public and private sectors becomes a strategic target for a more dynamic and goal oriented educational system to tackle actively major community needs in the political, legal, social, economic and cultural fields.

In the absence of long-term socio-political goals, the educational network reflects the overall regression in Diaspora motivation. Growing concerns about the financial cost of Armenian Education may be eased by turning Armenian Educational Network into an effective tool to achieve collective goals. Otherwise, the whole system becomes redundant, and condemned to slow death.

Current challenges and future prospects should not be viewed from the narrow angle of the current performance of a specific institution in a specific geographic zone. The spirit of the founding fathers should inspire us to have a clear vision of the future needs of the Armenian Diaspora and propose in an exhaustive manner all the credible alternative constructive proposals, before proceeding with the closure of an existing institution.

During the past eight decades, developing educational programs to meet the needs of Diaspora Armenians was in general more efficient in a certain countries where Armenian post-genocide communities enjoyed important privileges enabling them to preserve their identity for a longer time than in other locations. While promoting Armenian heritage was paradoxically more effective in Europe and the Americas due to the faster integration process.

The analysis of the recent past history, objective assessment of the present, and modeling of the likely future internal and external developments should be the prerequisites for the search and implementation of proper tools to be used for the preservation of the Armenian identity, according to the following references:

In general, quality of education is an abstract concept if it is not related in space and time to the specific conditions of a country and its socio-economic situation. Education is an important tool to improve the overall quality of life. Naturally quality of life is different in different countries at different times. Hence, “high quality standards” are relative qualifications closely associated to the social and economic structure of a given country and its expectations from its educational programs. Accordingly, it would be absurd to compare what cannot be compared based upon a uniform, universal set of standard criteria in order to classify quality of education. It is of paramount importance to define what is expected from education and then only design the educational, administrative and financial tools to achieve them.

It is not always easy to make cost/profit evaluation when it comes to community issues loaded with subjective expectations and moral commitments. Even in commercial enterprises, sometimes financial liabilities are compensated by other non-tangible profits.

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It is generally agreed that Armenian education is the most valuable tool to sustain the Diasporan Armenian presence and identity. However, it is obvious that in a given period of time, various communities have different conditions and specific needs that should be examined carefully and satisfied appropriately.

These are essential questions that need comprehensive answers before and beyond the narrow spectrum of purely academic concerns. They should be preceded by the strategic question of what we intend to achieve through education in general and Armenian education in particular, at personal and community levels.

AGBU young professionals may become a good example of innovative experience if they are encouraged to form a pan-Armenian network of business contacts and develop the necessary ethical and communication tools. Building and strengthening of ties should extend into the future through well articulated socio-economic solidarity system, after having defined goals to improve the overall quality of Armenians.

COMMUNITY REORGANIZATION● Organized and effective defense of community rights● Establishment of a network of community social service● Positive and constructive inter-community relations● Establishment of network of community solidarity

ADMINISTRATIVE REFORMS● Merge existing schools● Asset management of community properties● Planning and control of budgets● Develop further the parent-teacher relationship

ACADEMIC REFORMS● Introduction of new academic and pedagogical programs● Improve the physical plant● Developing pragmatic programs for Armenian studies● Focus on character formation as individual and citizen

WIDE SCALE EXPOSURE AT THE LEVEL OF COMMUNITY ● Church● Media● Flyers● Open house days● Lectures● Panel discussions● Parents associations

SOURCES OF FINANCE● Organize a campaign to plead the continuous assistance of alumni● Get from benefactors of the schools, a yearly assistance for repairs and development of the existing physical plants● Search and find Lebanese Armenian emigrants to establish temporary emergency scholarships for kindergarten and primary school students

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● Create summer work opportunities for secondary school students as partial payment of their tuition● Investigate possibilities of getting scholarship grants from the public sector ● Investigate possibilities of getting scholarship grants from international organizations

Although not the first and unique experience in its kind, Hariri Foundation was a positive and constructive model of pragmatic educational promotion within the larger context of a political and economic project. During more than a decade, Hariri foundation provided scholarship to more than 100,000 students at elementary school and university levels, without any discrimination as to their community and covering their study in all Lebanese educational institutions. Most of the graduates were employed in a great number of Hariri local and international companies and Lebanese public and private sectors enjoying much better financial conditions as compared to average rates available elsewhere. They became the thankful, devoted and productive brainpower of Hariri business enterprises and political project.

During the same period a great number of Armenian students had the occasion to get scholarships from different Armenian benevolent organizations and individuals in order to complete their education, without any carrier orientation or post graduation outlook. While in the context of an overall educational policy it would have been possible to orient them according to the future needs of the Armenian community worldwide and Lebanese economy as to different specializations and accordingly facilitating their productive post graduation placement in locally and internationally, as precursor and of a solidarity network and setting up a new pragmatic dimension to the Armenian Education as to its cost/profit evaluation.

In the absence of long term political and social goals, Armenian educational system in Diaspora reflects an overall lack of collective motivation. Financial considerations of Armenian Education may be satisfied if its target oriented utility becomes explicit in achieving personal and collective aims. Otherwise, the system loses its meaning and fades away in no time as a program with diminishing returns.

Market conditions and requirements are in constant evolution. Accordingly, Armenian Diaspora leadership should adopt a long term policy to encourage their constituents in the educational sector to encourage a selected number of their students to continue their university education in specific specializations that may be useful for the community at large and at the same time satisfying individual needs and ambitions.

We need translators in major languages, specialists in political science, international relations and international law, economists, bankers, CEOs in financial institutes and corporations, financial analysts, prominent written and audio-visual media workers, political advocacy and lobbying professional and voluntary teams, writers following the track of Saroyan and Balakian writing in major languages of the world, in Spanish, English, French, Arabic, Russian, German, Italian, Portuguese, etc., artists of international renown becoming icons as Aznavour, prominent researchers and scientist, and everyday missionaries of our cultural heritage.

10.6. EDUCATIONAL OBJECTIVES

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● Job markets being in constant evolution, Armenian schools should have a guiding role in career orientation process. Collective and personal expectations may well be satisfied in the fields of political, financial, economical, banking, entrepreneurship, legal, information technology, media, education and other sectors of social sciences.

● Criteria for granting scholarships should be revised qualitatively and quantitatively within the framework of the above mentioned considerations. ● Post graduation placements in key positions should be an integral part of the Armenian educational goals and an important benchmark to measure its long term success. Armenian Leadership has the moral and material potential to reach inner circles of decision makers in countries where Armenian Communities are currently present in a rather passive manner. ● Proposed plan shall not involve the total student population in Armenian schools. Selecting merely ten percent highly motivated secondary school graduates having the proper aptitude to be active actors in the international arena, may be a turning point in Diaspora political and social life.

● Within the framework of a comprehensive reform of Armenian educational system, establish a program for the exchange of educators and administrative staff between different Armenian schools.

● Develop a comprehensive curriculum for Armenian Studies taking into consideration regional and local mindsets and constraints.

● Internships, paid employment, and community service, combined with classes that allow students to reflect on and learn from their experiences, offer the foundation of authentic learning experiences that nurture students' academic and social competence while producing work of value to the community. ● Normally, Armenian school budgets may be balanced through local asset management and other resources. Assistance of the Central Office to balance deficits resulting from cost of operations should be the exception and not the rule. Major exceptions arising from generalized economic and social crisis should be dealt wisely, keeping in mind the nature of the community and the importance of the Armenian Schools within that community. Administrative inefficiencies may be corrected through professional advice and take over.

● Establish a system of moral and material appreciation for outstanding educators to reckon their valuable service and as an incentive for young university students to chose education as their major.

● Define and adopt new policies according to regional and local conditions.

● Upgrade the physical plants of existing schools or shift to new physical plants having the necessary facilities and educational resources

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● Based upon a thorough internal auditing, proceed with an overall overhaul of the Armenian educational network, according to the latest pedagogical methods and market requirements.

10.7. DIASPORA ARMENIAN RESEARCH INSTITUTEMISSION STATEMENT

The ever increasing mass of information and its instantaneous global circulation, is affecting all cultures and their specific identities. A subtle struggle is taking place between forces of cultural uniformity and diversity of human identities. New universal values with their instantaneous distribution are trying to stifle unique specific identities and values.

Formulation of the necessary conditions to achieve a more imaginative, creative and productive activities in Armenian Diaspora communities is not only an abstract, subjective and sentimental vision, it simultaneously takes into consideration hard facts and their objective analysis. Accelerating rate of the transformation of the initial collective identity is one of those hard facts. The absence of plausible arguments to sustain the initial identity is the greatest handicap to stop the alteration resulting from the conflict between rational thought and instinctive and emotional subjective fixations.

Re-imagination of an organized and dynamic future Armenian Diaspora is more than science fiction. It may become an innovative reality it can absorb the best elements from different cultures and integrate them into perennial Armenian values with proven durability.

In the contemporary Diaspora conditions, the field of Armenian Studies should include the critical appraisal of the history of Post Genocide Armenian communities worldwide, during the last 90 years, the evaluation of their present total capabilities and the definition of their essential future goals.

Often we come across in the international media to rising “ians” excelling in all sectors. They may be turned into valuable collective pride building national symbols if they are cared for by the existing Diaspora structures for their positive integration in community consciousness. In return they may become icons of success, motivating others to strive for excellence. Charles Aznavour may be considered a rare model for hidden talents to be more visible.

It is possible to proceed with or complete existing partial local database in different countries, simultaneously. Integration and constant updating is a tedious process requiring permanent staff members collaborating with network of local individual researchers or institutes.

Institutes or Chairs of Armenian Studies currently operating worldwide have research programs mostly exploring the past. As such, they had and still have a constructive role to play in that direction. However, parallel to such programs, different future oriented research institutes are necessary for the reorganization of the Armenian Diaspora in a systematic and organized manner. New programs should include the critical assessment of Post Genocide Armenian Diaspora communities, evaluation of their potential

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capabilities, aptitudes and weaknesses in order to propose future prospects for their revitalization as communities having more constructive activities aiming at excellence.

Assessment of the past performances includes systematic collection and critical analysis of political, social, economic and cultural data, and their synthetic reevaluation. A non exhaustive list of historical data may include objective interpretation of political events, perception of the evolution of socio-economic factors, analysis of educational policy with their achievements and long term expectations focusing on the drawbacks of the existing programs and the means to make them more goal-oriented and efficient, sociological analysis and understanding of the reason and effect of alteration of inherited habits and customs, comparative evaluation of different expressions of cultural heritage and setting up proper environments for new creations to flourish

Preparation of a comprehensive database of Armenian Diaspora communities is more than a statistical exercise. It intends to be the starting point for the evaluation of potential collective capabilities, targeting their goal oriented and organized effectiveness in pan-national undertakings.

11. ARMENIAN DIASPORA FUTURE SCENARIOS Is Diaspora a temporary phase in our national life or a final socio-political fact? If it is a temporary phase, what may or should be the next phase? Return to Ararat within the present borders of the Republic of Armenia or to the captive homeland in Western Armenia? Or, opting for perpetual wandering in new capitals of economic prosperity simply as human being with a vague memory of their original identity? If it is a final socio-political fact, it is worth pondering on its changing nature and role, endeavoring to turn it into a more dynamic entity having a well defined purpose and objectives to achieve.

Due to the current actions or inaction of the leadership, with unimaginative system of thought and non-productive methods of work hindering prospects for sustainable collective growth, what may be the future scene of the Diaspora in 25, 50, 100 years?

The following four likely models may encompass the future development of the Diaspora Communities. Hence the specific needs of each and every model should be studied and appropriate contingency plans for each possibility should be devised and updated continuously.

11.1 .TEMPORARY ENTITY

In the absence of a central pan-national authority, Armenian Communities fade out in an accelerating manner due to their waning motivation and growing lethargy.

Unfortunately, the realistic analysis of the present state of the Armenian Diaspora indicates that the current situation with its undefined goals is nearer to the model of temporary entity. Absence of a pivotal visionary national leadership and innovative comprehensive goal oriented programs, metamorphosis of the Armenian Diaspora communities leading to group indifference and despair; thus, making ineffective all current programs and efforts to preserve the Armenian identity.

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Armenian history has witnessed multiple examples of flourishing Diaspora communities enjoying variable longevity. Paradoxically, in host countries having a differing state religion, preservation of the original identity have been easier. While, in Christian states, in the absence of essential religious and cultural differences, assimilation has been sooner.

With the present neutral mentality and passivity of actions, most probably the model of “temporary existence” continues to dominate.

11.2 .HISTORY REPEATS ITSELF

With the reduction organized community activities, scattered individual Armenians, regarding their personal security and happiness as a priority, distance themselves from institutions reminding their national roots and symbolic bonds, leaving behind them remnants of historical memories.

Hither and thither, individual Armenians continue to survive in spite of the extinction of most of the elements forming their initial identity. Due to inflow of new emigrants from Armenia or other relatively more active Diaspora communities, by sheer inertia, they may be temporarily stimulated to prolong their existence.

“Repetition of the history”, is simply the extension of “Temporary existence”. Dispersed, aimless fragments of communities and individual persons, with utter indifference, consider themselves having Armenians origin with faint sentimental memories.

11.3 .MIRACLES MAY HAPPEN

Due to the accelerating economic growth in Armenia, regular social reforms create an environment for enhanced human development and higher level of living standards as compared to some of the Diaspora communities, thus encouraging partial or mass return Armenia as a an existential advantage and not due to idealistic or subjective considerations.

Yes, “miracles may happen”. Armenians can perpetuate their existence as Armenians only in the land of Ararat. The proof is the multi-millennial history of continuous Armenian regeneration, in spite of natural catastrophes and continuous human atrocities. However, “return to Ararat may be feasible only if proper conditions are created through flourishing socio-economic conditions within a country where the rule of the Law becomes a credible guarantor of collective values and continuous improvement of quality of life becomes a pragmatic attractor of voluntary immigrants.

11.4. CREATIVE MATURITY

By the adoption of a comprehensive political, social, economic and cultural pan-national program having an appropriate organizational structure, Armenian Diaspora is

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transformed into an active network of communities having common values and with conscious determination care for the preservation of their Armenian identity as an existential advantage.

But what is “existential advantage”?

By being an active member of a dynamic solidarity network, not to feel lonely and helpless in case of adversity and at the same time to assist others, instinctively. Difficulties and needs may be of various kinds and not necessarily limited to material wants; a valuable information or advice, a recommendation or an expression of sympathy may be as useful as material assistance.

Being a member of the community should have its daily and long term advantages and obligations. Without those advantages, members of the community may become a passive group of indifferent persons living simultaneously, having no common interests and objectives to achieve.

Diaspora Armenian communities have substantial potential capacity that may be utilized to improve further their personal and collective lifestyle. If organized properly to achieve credible pan-national projects, the inherent faculties may generate astonishing results, in the form of qualitative leaps.

One of the essential preconditions for collective motivation is to have a code of ethics by agreement and to abide by it through clearly defined laws that regulate mutual rights and obligations in all sectors of political, economic, social and cultural relationships. Without such points of references and their thorough respect, social solidarity may be weak and inefficient. Social life takes for granted ideas of cooperation and mutual support, contentment of the individual being dependent on the efforts of the multitude. Hence, organized social solidarity in all its dimensions remains the cornerstone of social welfare and consequently an important driving force for the attachment of the individual to his group.

“Creative maturity” may be reached by devising appropriate tools for collective motivation. An innovative socio-economic setup whereby Armenians get competitive advantages over others and simultaneously maintain the necessary impetus to preserve and promote their cultural heritage, may act as a guarantor for such advantages, in the interest of every individual Armenian, Diaspora Armenian communities and the Republic of Armenia and be a fundamental line of national defense.

12. UNITY IN DIVERSITY

The internal unity of Armenian Diaspora communities has been variable according to the circumstances. For decades, they have been loose because of external political considerations, while national tragedies and pan-Armenian challenges have instinctively created sentimental unity and temporary solidarity.

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Pan Armenian issues, such as the recognition of the Armenian Genocide by the heirs of the Ottoman Empire as a first step towards the recovery of Armenian rights and the political defense of Karabagh are being followed up in a cooperative and collaborative manner.

Fragmentation of Armenian communities in Diaspora has several explanations. During the period of formation they were settled in different adjacent camps or quarters composed of compatriots originating from the same towns or villages. Each group had its compatriotic association, and most often a church and a school perpetuating the names of monuments left behind in the country of origin.

Diverging ideologies and conflicting political agenda of Armenian political parties were important factors hindering the creation of a Pan Armenian Diaspora representative body to speak and act in the name of Post Genocide Armenian Diaspora having the legal authority to follow up recovery of Armenian Rights as the sole legal representatives of Post Genocide Diaspora Armenians.

The second Republic of Armenia has created a new element of hope and motivation. The struggle between traditional political parties has been neutralized in the absence of conflicting issues and by pure fatigue, giving way to a timid collaboration in matters related to Armenia Diaspora cooperation and the recovery of Armenian Rights.

However, several other pan Armenian issues remain pending in the absence of joint decisions and their practical realizations. The following list may give an approximate idea about the scope of tasks to be performed and the importance of their results:

● Activate Armenia-Diaspora relationships in a dynamically planned manner, focusing on pan Armenian goals to achieve, through a new organizational structure, by mobilizing the multidimensional capabilities of all Armenians.

● Arrive to a collaborative conflict resolution between the two historic seats of the Armenian Apostolic Church, clarify fields of cooperation and mission in the Diaspora and cope with multiple religious, moral and social challenges in a constructive manner.

● Establish permanent advisory liaison committees between Diaspora and Armenia covering the political, economic, cultural and educational fields, to improve the present defective system of mutual cooperation.

● Based upon mutual confidence and respect, mobilize the total potential national resources, to complete each other as a single nation.

● Through objective analysis and constructive criticism point out national shortcomings and try correcting them.

● Language is one of the most important unifying factors of a nation. Hence, its written expression should be uniform and accessible to all uniformly. The question of orthography should be handled in a pragmatic manner in order to pave the way toward simplified communication channels between all Armenians and the full utilization of the facilities provided by the internet, while respecting local specific linguistic technicalities.

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Differences in ideologies and ideas should not hinder the possibility of arriving to common denominators through dialogue. Cooperation should be based upon mutual respect and care. By accepting the merits of the others we are not humiliated. Through self criticism it is possible to arrive to a higher level knowledge of the self as an additional means to know the other and appreciate him genuinely.

It would be wrong to consider the idea of National Unity as an aim per se, for collective achievements. At the same time, collective shortcomings are not necessarily the outcome of the absence of the National Unity.

In certain cases, disunity by mutual agreement may be as useful as unity. According to the nature of circumstances and the level of their importance it is possible to appraise the consequences of the decision and arrive to a tactical disunity, guided by the appropriateness of the result and objective profit and loss considerations.

Unity may be very important in strategic decisions related to the vital national interests, while disunity may be a tactical advantage in minor issues.

13. ARMENIA-DIASPORA RELATIONSSince the independence of Armenia, general efforts done towards the activation of Armenia Diaspora cooperation relations have been insufficient with their non-sustainable and unorganized status due to unrealistic mutual expectations.

Armenia and Diaspora, in spite of their sharing common history and cultural heritage, due to their social setup and mentality, naturally differ in many ways and the motto of “one nation, one culture and one church” is rather sentimental wishful thinking worth realizing it.

Armenia as a young independent state has its own agenda of political, economic and social issues and priorities. While Diaspora is an aggregate of worldwide dispersed communities having different mentalities, attitudes, potential capabilities, lacking a central leadership authorized to speak in its name. Armenia Diaspora relations should be based upon mutual respect and empathy to collaborate with each other within the limits of their possibilities in all fields involving the Armenian national welfare.

13.1. ARMENIA DIASPORA CONFERENCESSince 1999, during the three Armenia Diaspora Conferences and numerous regional symposia and conferences, similar issues of pan national nature were discussed, pledges were announced, formal decisions and declaration were made, agreements were reached and disagreements remained. In general, the agenda included cultural, educational, advocacy, economic and communication topics, in the absence of a comprehensive national political concept.

The first Armenia-Diaspora conference was held in Yerevan, end of September 1999. It was an introductory national gathering between the representatives of the young independent Republic of Armenia and delegates of the Armenian Communities in the Diaspora. Most of the presentations were generalities about the current situation in each country of the Diaspora and post-independence Armenia. The majority of speakers eluded to focus on core issues, papers presented by the sub-committees covered specific subjects but the conference failed to propose a

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comprehensive plan with a mission statement and organizational structure for its implementation. On June 1999, I had addressed to the Ministry of Foreign Affairs of the Republic of Armenia, a report entitled “Outline Plan for Armenia Diaspora Cooperation” that is still available at http://www.armeniadiaspora.com/conference99/Armenia-Diaspora0699.html pre conference comments section, forming the first version of the current study.

As a first Pan Armenian national encounter, it was held in an enthusiastic atmosphere, with high hopes for a better future. During the months preceding the conference, through the initiative of the Ministry of Foreign Affairs of the Republic of Armenia, several task groups were invited to prepare specialized reports concerning advocacy, culture, communication, information technology and economy. Prior to the conference, organizational flaws at the level of representations and communication were quite natural. During the conference, the easy-and-free attitude of the presentations was acceptable due to the lack of definition of an overall framework of tasks to be achieved before-during-and-after the conference. But it was quite unfortunate that no post-conference follow-up was planned or performed by the organizers or the participants. Hence, the formation of a Planning Committee is of utmost importance, aiming at the elaboration of a pan national Organizational Structure, to take over the responsibility of strategic planning and management of Armenia-Diaspora cooperation.

Final Declaration of the First Armenia Diaspora Conference in 1999 was not followed up in a systematic manner and did not have notable practical results. While, decisions of the Second Armenia Diaspora Conference in 2002, related to the development of mutual cooperation were almost inconsequential. In the absence of practical results, both pan-national encounters turned to be simply sessions of mutual good wishes.

At all levels, exchange of ideas with their utility may be necessary but not sufficient prerequisite, to plan the future of a nation, unless they are seen as a part of a comprehensive system of thought and action to be implemented in phases, with the expectation of immediate and long term constructive results.

President Robert Kocharian's Speech at the Armenia-Diaspora Conference - 09-22-1999

In the history of our people, today we are opening a new page. We need new categories and a new quality in our national self-organization. In the international context of economic globalization, new information technologies, unity of pan-human characteristics, etc., the diaspora is no doubt an asset with its economic power, political links, and accumulated experience. Therefore, it is of essential importance to maintain the diaspora. It is very important to find the correct mechanism of cooperation. "Armenia has much to give to the diaspora and the diaspora has much to give to the fatherland."

The national arch-problems facing Armenia, Artsakh and the diaspora can be solved with highest national unity. “It is obvious that the idea of national unity has been the constant tread/guide in Armenian reality." Based on past experiences, we

should clarify national priorities through dialogue, and we must find organizational ways through which it will be possible to move the dialogue to the plane of solving essential problems. We have no other choice. This is not about creating a new organizational system to replace the structures already operating in the diaspora or in the fatherland. But it is about the acceptance of a completely new quality in cooperation, within the parameters of which each organization will, I believe, have the opportunity to participate.

It is not enough to clarify the priorities of national-political, economic, scientific-educational, health, cultural, media and other issues, but to emphasize the plans of how to realize them.

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For the diaspora, the greatest issue still remains the imperative to maintain identity, and to reproduce itself with minimal loss of national qualities. No matter where Armenians live, the general and collective characteristic remains historical destiny, historical memory, and the natural responsibility towards national preservation.

The problem of remaining Armenian in the diaspora is not just an abstract and emotional issue; it is an essential issue, first, for the continuation and future of Armenian statehood. Hence, the state's role towards the diaspora is based on the following domains:

1) Create the necessary conditions and possibilities in order to maintain “Armenianness” in the diaspora.

2) Defend the interests and human rights of diasporan Armenians at the level of international norms.

3) Create for diasporans favorable conditions to take part in the strengthening of national statehood and in the solution to pan-national issues.

4) Assure possibilities so that diasporans can participate more actively in the creation of national values, giving a permanent and coordinated nature to their activities in spiritual, cultural, scientific and other realms.

5) Create for diaspora Armenians conditions that will give them the legal-civil rights to live in Armenia. This will realize the motto "Armenia is the fatherland of all Armenians." This, no doubt, assumes the acceptance of dual citizenship. [This point was emphasized in the speech, adding that the constitutional barrier to dual citizenship must be lifted. That phrase was not in the printed text.]

6) Create in Armenia structures that will take into account the need for multilevel relations with the diaspora.

7) In the international relations between Armenia and other states, take into account the local diaspora as a factor.

8) Initiate and assist in the creation of pan-national public structures in various domains.

"All the national structures of the diaspora, no matter where they are, have had one arch-problem: to struggle against the loss of national identity, national values, qualities, and the step by step weakening of historical memory." A diaspora separated from national statehood is condemned to be an extinguished historical memory. Every new generation inevitably is one step further from national identity.

"It is our belief that the diaspora can become an active, self-perpetuating and permanent national factor, both in individual countries and as a general condition, if it has coordinated and harmonious relations with the reality of national statehood and the fatherland." From this perspective, the diaspora has two missions:

a) The constant problem of maintaining national identity, through its own efforts and with the assistance of independent Armenia;

b) The immediate participation in the strengthening of national statehood.

Today, the two fundamental issues facing the nation are Artsakh, and the economic improvement of Armenia. Diaspora Armenians' assistance in the work of strengthening national statehood is:

1) Consultation through clear mechanism of advising.

2) Informative and specialized assistance in science, education, health care, and in other realms.

3) Organizational and political assistance to the homeland's diplomacy. The diaspora is the result of the genocide. It has begun the struggle to get the genocide recognized by the international community. The diaspora must continue this work, in cooperation with the fatherland state.

4) Humanitarian aid to overcome the effects of the earthquake and the social conditions.

5) Increase of economic investment in Armenia and Artsakh.

6) Assistance in the strengthening of the homeland through paying national dues/tax.

7) Permanent participation in the work of solving national problems and defining goals.

8) The organization of gathering information, and learning about each of the diasporan communities.

This is the beginning of the process, and the organizational work will take years. In the meantime, we have a series of programs which will not be too difficult to realize. These are:

1) The creation of a united information field through satellite communications which will lead to pan-national TV channel.

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2) The creation of a development agency which will actively incorporate diaspora Armenians in the Armenian economy.

3) The further use of the "Armenia" pan-Armenian fund, which is the first success of a pan-Armenian structure.

4) The regular organization of pan-Armenian sports games and cultural festivals.

5) The creation in Armenia of a permanent youth centre.

6) The creation of many specialized business organizations such as the Armenian Jewellers' Association, and doctors' associations.

The Armenia-diaspora meeting is not going to solve all of our problems, obviously. But a seriously organized nation is a significant economic and political factor. Each generation of Armenians has its own mission. With this belief, the fatherland has initiated this meeting.

http://www.armeniadiaspora.com/conference99/speech.html

(emphasis added)

The following is the Conference Decision and Declaration as published at the official Conference website: www.armeniadiaspora.com

A. Conference Decision:

The Armenia-Diaspora conference of September 1999 decides to extend the activities of the Armenia Diaspora Conference Government Organizing Committee formed by President Robert Kocharian's decree of December 24, 1998 and mandates it to temporarily coordinate Armenia-Diaspora relations and within one month create six mixed Armenia-Diaspora working groups around the following topics:

1- Political activism - Lobbying2- Economic issues3- Cultural, scientific, educational4- Information5- Humanitarian6- A group that will study the appropriateness and possibility of creating a coordinating body to implement the emerging Armenia-Diaspora joint activities agenda.

B. Conference Declaration

Today, at the threshold of a new millennium, representatives of all Armenians are gathered in the Armenian capital, Yerevan, to examine the critical challenges and opportunities facing our dispersed nation, and articulate our national priorities in the context of new historic realities.

This truly is an unprecedented historic event, which by focusing Armenia-Diaspora relations, is initiating the kind of process which will henceforth ensure a qualitatively new level of concerted collaboration of all the elements of the Armenian people, to jointly examine and together resolve national issues.

Armenians cannot ignore the imperatives of time. And in confronting those challenges, we will identify those basic priorities, issues and convictions, which we all share, wherever we happen to be. Our people's strength emerges from the diverse experiences of all its elements and is united in purpose.

We have a common history, a common destiny and common goals, and we must better combine our resources, act in greater solidarity, take into consideration the distinctiveness of each community and make it possible to coordinate our activities and future initiatives.

The beginning of the 20th century was a black page in our history, with the genocide perpetrated against our people by the Ottoman Empire. The beginning of the century also saw victory with the heroic battles of 1918 and the establishment of the First Armenian Republic. Having overcome the consequences of the Genocide and the various obstacles which rose before our nation, the pinnacle of the end of the century was the establishment of today's independent and sovereign Armenian Republic. The safekeeping and strengthening of our state is an even more immediate, fundamental, long-range and decisive concern.

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The Armenian Republic's irreversible progress and prosperity benefits us all since Armenia is the homeland of all Armenians. Each Armenian is obligated to demonstrate total support in order for Armenia to be strong, vital and prosperous, and thus a guarantee of the nation's secure survival and the promotion of our national interests.

Armenia is in a complex geopolitical environment where it must transform our nation's human and material potential into strength and form a strong economy and society. Its response to a quickly changing world must include the participation of all its social layers. Armenians wherever they may be in the world accept the general responsibility to join in the war to secure Armenia's economic and spiritual prosperity.

Our other significant accomplishment at the threshold of the new millennium was freeing Artsakh from the foreigner's yoke. The Armenians of Artsakh unswervingly defended their forefathers' land and achieved the right to live free. The security and financial comfort of each Armenian of Artsakh is the most important concern and objective of all Armenians. The Republic of Armenia will continue to support Artsakh to live free and secure. And the Armenian Diaspora shares in this responsibility and it will continue to make every effort to secure Artsakh's freedom and economic strengthening.

After Armenia's independence new issues are confront the Diaspora. Still, our common goals continue to be the same. Among them, the central one is securing safe living conditions and opportunities for the development of culture and identity in all communities around the world. The Republic of Armenia is completely prepared to take on its portion of responsibility to ensure the realization of these objectives for the Diaspora. And it will utilize all its institutions to maximally demonstrate the necessary support for the Diaspora's undisturbed progress.

All the components of our national entity-the Republic of Armenia, Artsakh and the Diaspora-are interdependent. Our activities are linked as is our history-- our past and our future. Therefore, we will adopt a model of cooperation-a system that is based on the principles and standards which unite us-and thus turn that interdependence into an asset and a source of strength.

We unreservedly affirm that human life is inviolable, integrity is the highest value, and we recognize an individual's civil, political and economic rights.

We are convinced that democratic principles and man's natural rights and freedoms are of primary significance for the functioning of state and community institutions.

We believe that the rule of law is a necessary precondition for securing equal opportunities, for the objective execution of justice and to prevent administrative arbitrariness.

For us, peace, friendship among nations, cooperation, respect for man's and nations' right to free development, freedom of conscience and religion are fundamental values.

Henceforth, we accept responsibility to transform our national, state and local institutions so that they will be transparent, secure equality and the full expression of their members' potential. Institutions which are democratically organized and accountable to their members must strive to eradicate nepotism, corruption and divisive parochialism.

The Republic of Armenia and its state institutions must necessarily readdress their role in support of the Diaspora's needs and aspirations. Armenians are Armenian everywhere, and there is no difference as to where they are. They cannot be "odars" in their homeland, and the Republic undertakes to overcome the Constitutional exclusion of dual citizenship, and to allow each and every Armenian to establish a full presence in his or her homeland.

It is critical that our national agenda be pushed forward. It is a developing agenda and will include various initiatives in politics, science, culture, economics, finances, humanitarian aid and other spheres. In those spheres, activities will be conducted through individual, specific programs.

We reaffirm our determination to collectively pursue the historic rights of the Armenian people and the continuous defense of those rights. We are obligated to use our combined efforts to achieve unreserved recognition of the 1915 Genocide against Armenians by the international community.

We affirm and we are determined to collectively realize our national goals, aspirations and dreams, for the glory of the Armenian nation's secure and prosperous future, to ensure a life of dignity and prosperity in the new millennium.

C. Statement on Nagorno-Karabagh

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The national liberation struggle of the people of Artsakh, which began in 1988, served as a great catalyst for the national renaissance of the Armenian people. Although, at the end of the 20th century, the Armenian people were again confronted with the specter of genocide, the consolidation of all of the nation's resources eliminated the threat of deportation and physical annihilation from yet another morsel of our historic homeland.

In response to the constitutional and peaceful demands of the Armenians of Artsakh for the just reestablishment of their historic rights, Azerbaijan which has never had any legal claim to Nagorno Karabagh, resorted to ethnic cleansing and the deportation of the nearly half million Armenians of Azerbaijan and northern Artsakh. Later, by inciting war, it placed the entire Armenian population of Artsakh under threat of physical annihilation. Nevertheless, in its national liberation struggle, the people of Artsakh have never violated the general norms and principles of international law.

The establishment of the Republic of Nagorno Karabagh and the military victory of the Armenians of Artsakh became possible through the efforts of the entire Armenian nation.

We are grateful to other peoples and representatives of other countries, as well, for their just humanitarian policies and their defense of the struggle of the people of Artsakh to fight, in the name of freedom, for the right to live on their own land.

We declare that the attainment of the Artsakhis' legal right to determine their own future has a decisive significance for the future of all Armenians. The self-determination of the people of Artsakh, which assumes the recognition of the Republic of Nagorno Karabagh as a subject of international law, is in line with the emerging trends in international relations and as such creates the favorable preconditions in the Southern Caucasus region for the formulation of democratic institutions and economic integration.

Raising the Artsakh Armenians' standard of living and the creation of the full conditions necessary for them to satisfy their economic and spiritual needs on their land are the most important political objectives, and for that reason, the resolution of the social and economic problems of the Nagorno Karabagh Republic is of utmost importance. That also assumes that the necessary foundations are set for the return of refugees, by securing decent and appropriate living conditions.

In the heaviest days of the war, the idea of the defense and salvation of Artsakh served to unify Armenia and the Diaspora. Nearly all the segments of the Armenian dispersion, independent of their political and party ideologies, extended a helping hand to the Armenians of Artsakh. That fraternal support and cooperation which continues to this day, is the articulation of our people's capacity to resolve together the issues, which have risen before it.

Today, we reiterate that the fate of that small fragment of our historical homeland--the Republic of Nagorno Karabagh--is of critical significance for all Armenians and we reaffirm our readiness to aid in the just and comprehensive resolution of the Karabagh conflict, which assumes the self-determination of the people of Karabakh, based on the expression of their own free will.

http://www.armeniadiaspora.com/conference99/text1.html(emphasis added)

For multiple reasons, the period of 30 months following the First Conference, was rather unproductive in planning fundamental issues related to Armenia-Diaspora cooperation. The spontaneous enthusiasm, created during the First Conference, faded away in time, due to lack of follow-up in implementation of some of the decisions taken and recommendations made during the 1999 Conference and in the absence of specialized task forces with specific missions to propose creative ideas related to core issues and pan-Armenian organizational challenges

The Second Armenia Diaspora Conference was held on May 27-28, 2002 in Yerevan, within the context of the new world order and in the wake of different political polarizations and renewed focus on Artsakh conflict with important geopolitical considerations.

With its open invitation to all Diaspora Armenians and workshop format of simultaneous discussions with different topics in different places, did not have the importance of the First Conference, due to the absence of pre conference reports, form and content of the sessions and Conference Decisions.

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Declaration

As an outcome of the Armenia Diaspora Conference, we anticipated the adoption of specific projects as well as a discussion of mechanisms for general collaboration between Armenia and Diaspora.

During the planning stages, and during the thematic panels which were held during these two days, many specific and general projects and needs have been articulated. A summary of all sessions, together with copies of specific submissions will all be posted on http://www.armeniadiaspora.com/, as well as all responses and commentary about those proposals.

Attached are selected proposals, chosen because they are necessary, implementable and affect both Armenia and Diaspora. We expect that these projects will become the means through which the proposed mechanism for planning and implementation is optimized. We hope also that in the process of implementing these projects, such mechanisms for Armenia Diaspora collaboration will become institutionalized.

anticipate that through these projects, regular formal and informal meetings will take place among those interested in collaboration. Thus periodic all-encompassing Armenia Diaspora Conferences will become a means and a forum for linking the right individuals and organizations to the right projects, and where specific projects are adopted on an ongoing basis and others are noted for their completion.

Projects Adopted

OMPUTERIZATION OF SCHOOLS

The objective is to computerize all 1500 schools in Armenia and another 200 in Nagorno Karabagh. Of this total, 300 will be connected by 2003, through the resources of existing programs The target is the completion of the remainder by 2005. Education in Armenia and Nagorno Karabagh must remain relevant and effective in order to form students suited to the challenges and techniques of the information age. This will close the existing gap and nurture educational development. What is needed is a plan for acquisition and implementation, equipment, training, instruction and internal management.

CENTER FOR GENOCIDE STUDIES

A research and publication center for the study of the Armenian Genocide of 1915 is necessary in Armenia. Although, in the last 87 years, there has been historical, analytical, narrative, anecdotal, biographical and personal research, it is necessary to augment this effort, systematize it and encourage a new generation of scholars. A center which is staffed and developed by joint Armenia-Diaspora effort

VIRTUAL ARMENIAN STUDIES UNIVERSITY

By taking advantage of information technology, this project will establish an internet-based university to provide resources and courses in Armenian studies. A combination data base and on-line classes will provide teachers, scholars and students an opportunity to exchange ideas, study the past and analyze current and future issues. A curriculum devised by practitioners will provide a model for Armenian Studies at the high school and college levels. This method will allow Armenians worldwide to take advantage of the small but valuable community of Armenian Studies experts, encourage new students to enter the field, and lead to the development of a common information and knowledge base among a geographically diverse community. This virtual shared intellectual space can lead to cooperative new work and research.

COMMITTEE ON CURRICULUM

As a nation-state with a large Diaspora, what Armenians learn about themselves – their heritage and their legacy – is critical to their self-image and the way in which they determine how to build their future. This committee will provide a forum for Armenian educators to meet and discuss various approaches for teaching Armenian language, culture and history. Aspects of such a curriculum may be adopted by schools and educators in Armenia and the Diaspora.

IDENTIFYING AND SUPPORTING ARMENIAN UNIVERSITY STUDENTS

In order to benefit from the existing and future potential of Armenian students in universities in Armenia, Nagorno Karabagh and the Diaspora, a committee of university students and professors will devise a program to identify, track and support college students. They will devise ways to provide attention and assistance to individuals, as well as student groups capable of initiating activities and promoting visibility. A network and database of students will be the launching pad for finding scholarship

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sources, encouraging civic involvement, and facilitating higher education for capable and deserving students who desire a university education and are aware of its future benefits.

REGIONAL HEALTH CENTER

The purpose of this complex, multi-dimensional project is to bring together all appropriate resources from the Diaspora and within Armenia and Artsakh together to create and establish in Yerevan a world-class health care center. It will be the objective of this center to develop and provide medical facilities anchored by a hospital and equipped with all modern and up-to-date technologies, specialized institutes, clinics, short and medium term convalescent facilities to provide access to clients and patients from the region. Besides being a revenue generator and a source of employment, this project will make it possible to raise the level of health care in Armenia and to provide opportunities for Diasporan medical professionals and trainees to come an participate in the delivery of health care in Armenia. The Government of Armenia will provide the land and building.

DIASPORA MUSEUM

The purpose of establishing a Diaspora Museum in Armenia is to create a repository of artifacts, icons, material, archival evidence, a narrative of the life of communities. By juxtaposing materials from ever wherever Armenians have journeyed and settled abroad, this museum will document the unity through diversity of all our disparate homes away from home. It is natural that such a museum be built through the combined resources and planning of Armenia and Diaspora. It is equally natural that such a museum be based in Armenia, on land provided by the Government of Armenia.

http://www.armeniadiaspora.com/conference2002/htms/declar_eng.htm

Based upon a comparative analysis of the First and Second Armenia Diaspora Conferences declarations, it is obvious that the second was rather a setback, compared to the first one. Hence, during the period of seven years, following the first Armenia Diaspora Conference, no memorable initiative was taken towards the strategic planning of Armenia Diaspora cooperation, neither by the Armenian State nor by Diaspora organizations. Most of the ideas proposed by President Robert Kotcharian and Diaspora leaders remained at the level of wishful thinking for not being followed up in an organized manner to turn vision and mission statements into everyday prosperous and meaningful reality.

The third Armenia Diaspora Conference was held in 2006, with a relatively short notice. Several speeches, reports and discussion sessions were notable for their professional content covering a wide range of topics related to Armenia-Diaspora cooperation.

During the opening ceremony, the speech of HH Aram I Catholicos of Cilicia, with its positive and constructive criticism of the results of the first two conferences, was an important statement to be considered with utmost attention in order to achieve a more efficient setup for the present and future Armenia Diaspora relations. The following two paragraphs summarize best the spirit and pan national expectations of the speech of His Holiness:

Excerpts from paragraphs 2, 3 and 4 of the speech

The present conference is not a permanent institution; consequently, it has no rights to proceed with or ask for accountability. However, it is necessary to inquire about the results of the Second Armenia Diaspora Conference decisions and what tasks were achieved by the Conference committees. The answer to these questions is rather not so positive. The genuine meaning and full value of a conference is appraised after the conference when decisions taken are actually implemented in a planned manner and by stages. Hence, the unpleasant past experiences call for the future adoption of first, a different system and planning through the active participation of Armenia and Diaspora major organizations, second, through pragmatic approach to develop projects to be implemented within a defined timetable and third, to be adopted a transparent, accountable and planned method of work as methods of control.

The might of the nation and the fatherland are greatly dependent on the method we handle the vital issues. In fact, the Pan Armenian approach should be the focus and the outlook of our thoughts and plans, the essence and the spirit. However, the Pan Armenian should not be confused with unilateral thought and centripetal method of action. The factual Pan Armenian concept does not reject the existence of the differences, on the contrary, it make it more useful

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and richer. In its real sense, the Pan Armenian does not neglect the local; on the contrary by opposing to the local currents it combines it to the general, by creating harmony between the Pan Armenian and local approaches and priorities. Having in mind the supreme interests of our nation and fatherland the Pan Armenian should be more than harmonizer of our differences and diversity and extend further to become an ideology, not in the sense of theoretical and romantic way, but in a way giving national quality and Pan Armenian dimension to the Armenian life, a daily crisis to turn the life the Armenian into goal oriented struggle and permanent tension. This is what is expected from us all, in Armenia and Diaspora. Accordingly, it is unacceptable to try to turn our differences into conflicts between the two poles of our nation and any attempt to create confusion. Traces of the dividing mental images of “we” and “you” created as a result of certain conditions, should give way to the unifying spirit of the “WE”. In other words, it is high time to urge Armenia and Diaspora through the coordinated unification of their potential power and Pan Armenian thought driven by pan national vision, (aiming at the achievement) of Pan Armenian (goals) through planning and actions.

Within the framework of Armenia Diaspora cooperation, both variety and harmony between the priorities of the State and priorities of the Nation are essential. Naturally, Armenia as a state has its priorities that are updated according to the regional global political and economic factors and the supreme interest of Armenia. We question if our Nation has its priorities, its agenda; surely yes. But, where should they be decided and analyzed?

Translation of the Armenian text as published at http://www.armeniadiaspora.com/conference2006/speech_Aram_I.html

Armenia-Diaspora Third Conference Declaration

Armenia-Diaspora Third Conference, which took place on the eve of a historical event – 15 th Anniversary of the Armenian independence, reiterates our resolve and determination to promote in every possible way the strengthening of Armenian Statehood, as a vital precondition for the resolution of all problems faced by all Armenians and for our continuous advancement.

The Third Conference takes note that in recent times, Armenia-Diaspora relations and cooperation have been developing harmoniously, with reciprocal trust and respect, and a solid base has been established for future expansion and strengthening.

We have a common history, shared objectives and problems, priorities which pertain to all Armenians and as well as those which are particular to specific communities, and only through combined efforts, through the consolidation of our human and material resources, will we be able to resolve existing problems.

The Republic of Armenia, as a state, assumes with all its capacity and power, the responsibility to provide the necessary conditions for every Armenian to participate in state-building, and in Armenia’s strengthening and development processes.

The Conference reaffirms that our national identity is indivisibly linked with Christianity, and that the mission of the Armenian Church in the spiritual and ethical life of the Armenian people, as well as in the expansion and deepening of Armenia-Diaspora relations, is momentous and significant.

The Conference approves the Rural Poverty Eradication Program and appeals to all structures, organizations and to all our people as a whole to actively participate in the planning, organization and implementation of the Program.

In our modern history, the greatest achievement of our people has been the liberation of Artsakh, which is the expression of our people’s unwavering resolve to defend our historic rights. The liberation of Artsakh has become the clear evidence of our unity, solidarity and commitment.

We reiterate our total responsibility and complete support for the right of the people of the Nagorno Karabagh Republic to live in freedom and to exercise their right of self-determination.

After Armenia regained independence, the Armenian Diaspora found itself in a new situation and throughout the period when serious and risky challenges confronted the newly independent Armenian state, demonstrated unprecedented material, political and moral support to our country.

Concurrently, the issues faced by the Diaspora remain mostly the same. These are preservation and continuity of national identity, traditions and culture in the various host countries, in different religious and ethno-cultural conditions. Toward that end the Republic of Armenia lends its total support to Diaspora.

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The Conference reaffirms its resolve to attain international recognition of the Armenian Genocide in all countries. The Conference welcomes and expresses its gratitude to all the just-thinking friends of the Armenian people, whose efforts testify the growing feeling of responsibility on the part of the international community for the recognition of the Armenian Genocide.

We are confident that principles of democracy, human rights and liberty are the priorities for a properly functioning state and social structures.

Our fundamental values are peace, friendship and mutually beneficial cooperation among peoples, the right of individuals and peoples to live in liberty and exercise freedom of speech and faith.

We are resolved and determined to protect our national rights and interests in the 21st century, to enforce peace and unity, to solve our problems, to fulfill our dreams together in the name of our people, for the safe and secure development and advancement of our homeland.

http://www.armeniadiaspora.com/conference2006/declaration.html

(emphasis added) As simple Armenian individuals, intellectuals or leaders at all levels, it is our duty and right to assess the work done, to criticize the defects and propose positive and constructive alternatives ideas and plans. One of the roles of the national higher leadership would be to evaluate the expectations of the public opinion and through practical actions to try to satisfy them, as much as the possible.

14.2. ARMENIA DIASPORA ECONOMIC RELATIONS

Within the context of Armenia Diaspora economic relations, a realistic and pragmatic analysis of the current mutual expectations and possibilities is a precondition to evaluate the extent and the utility of the work already accomplished and to plan the future prospects.

With its ethnic loyalty and concern, Diaspora believes in the vital importance of Armenia’s security and welfare, hoping at the same time Armenia can satisfy its patriotic expectations in various social and cultural fields .

Armenia, both state and its people, believes in the capacity of a powerful Diaspora and its moral obligation to become the driving force of Armenia’s economic development, thus proving to be an actual competitive advantage for Armenia.

The first decade of post independence era in Armenia was naturally a difficult transitional period of confronting economic and social challenges. However, slow but constant legislative reforms have been expanding the limits of the possible. Political will power, based upon positive social values, is a necessary precondition to reform the existing public administration and eliminating multilevel illegal operations.

During the same period, the Armenian Diaspora lived a transition period of different a nature, due to hope and desperation, wavering between the uncertainties of revival and extinction. In particular, Armenian communities in the Middle Eastern countries, encountered ongoing security and economic crisis and lost their previous creative vitality. At different degrees, all community structures had budget imbalance, leading to growing desertion, especially in the sector of Armenian education.

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By a realistic appraisal of the present situation we can infer that attainment of ideal nationhood requires a national belief system, a detailed strategic plan for all sectors of the national life and the necessary political willpower to achieve credible and rewarding long term plans to be

implemented in a sustainable manner .

The following overview of the current economic performance in Armenia covers the slow but constant improvements and lingering shortcomings. As a precaution it is worth to note that economic data should be dealt with care and reservation due to the inherent complexities and often lack of transparency of their original sources.

In 2004, the GDP - Gross Domestic Product - of the Republic of Armenia reached to US$ 2.85 billion or equal to a per capita income of US$ 950 per year. In spite of the yearly increase of 11%, during the last four years, on 2005 it is expected to reach the GDP of the last year of the Soviet Republic of Armenia, with a current

According to the UN Human Development Index of 2004, Armenia was ranked 82nd among 177 countries. It would be interesting to consider the following specific classifications:

Those countries where Armenian communities exist, in their majority have a higher ranking while countries surrounding Armenia have the following lower ranking: Turkey 88th, Azerbaijan 91st, Georgia 97th and Iran 101st.

In more than fifty countries, the number of post genocide and contemporary emigrant Armenians is estimated to be about 3,500,000. The majority of the estimated 2 million post genocide Armenians and a part of the post Soviet Union Armenian expatriates are mostly distributed between North and South Americas, Europe and Middle Eastern counties. While the majority of the pre and post independence expatriates of about 1.5 million are mostly established in the Russian Republic and other CIS countries.

In an attempt to quantify the potential economic and financial capacity of the 2 million Armenians living in the Western countries, the yearly gross income of about 500,000 families may be estimated to be 50-100 billion USD, as a very rough approximation.

At this point is necessary to clarify the nature of Armenia Diaspora economic cooperation, in the fields of humanitarian assistance and profitable business investments and accordingly to try to evaluate in a quantitative manner the scale and extend of mutual economic possibilities, their nature and priorities.

Since 1988, Armenian Diaspora, within the limits of its capabilities, has been assisting the Republic of Armenia with the following types of funds:

- Humanitarian assistance, following the 1988 earthquake - Multi nature nationalistic funds provided by Diaspora Armenian organizations and

individuals, in the economic, social, health, education and cultural sectors, adding up to about one billion USD.

- In the same field, transfer of expertise through technical studies and practical actions- Limited commercial investments, in industry, real estate and hospitality sectors

Thus, an average of 70 million USD per year nationalistic assistance of the Western Diaspora, since the independence of Armenia, formed a substantial percentage of the yearly budget of the Republic of Armenia, especially during the early post independence critical years .

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During exceptional natural disasters and critical periods, humanitarian and nationalistic assistance is an absolute necessity and valuable patriotic expression of solidarity, for a limited period. However, it should never be considered as long term revenue for the state treasury, because of its negative psychological and social repercussions.

In the case of normal business investments, more complex preconditions should be satisfied, taking into account long term stability of the existing system, the actual independence and performance of the judicial system and the expectation of maximums possible return on investments with minimum risk

Based upon the economic, social and cultural factors affecting the Human Development Index, the current relative rarity of commercial investments in Armenia may be explained by the fact that one of the most important reasons affecting the decision to change a country is the choice of the most advantageous economic environment with a high quality of life.

With a different approach, the same is confirmed by a study called “National Study of Human Development, 10 years of transition period of the independence in Armenia”: “Lately, all surveys related to the study of the conditions hindering the sustainable inflow of investments, corruption was mentioned as the main factor, followed by administrative obstacles”.

“The small volume of the current investments proves the fact that serious investors do not consider Armenia as an attractive country for investment. Investment decisions are affected by a number of considerations, among them, political and social stability, market accessibility, effective legal system, quality and cost of labor, resources, technology, available financial tools, expected profit and the volume of the market and the quality of the infrastructure. At the same time, the geopolitical situation cannot be ignored (as is the case of Armenia with its partial blockade and ongoing latent conflict conditions) and may have a very negative effect for the attraction of investments”

During the post independence years, Armenian Diaspora individual investments in Armenia were relatively modest and rare, with their rumors of success and failure. Unfortunately, the economic ambience of Armenia does not provide yet the necessary credible and objective conditions to encourage Diaspora businessmen to become permanent residents of Armenia and through commercial investments to enjoy a fair return, in material profit and personal satisfaction.

Despite the adoption of recent constitutional amendments and promise of reforms, the following main obstacles still hinder the observance of the rule of law in a consistent manner. The inconsistence between rights and laws and their arbitrary enforcement has resulted in a culture of impunity and social inequality. Loose economic regulations and reinforcement of law have encouraged a new class of businessmen who have acquired economic and political power at the expense of the State and the absolute majority of the population.

Lack of political will to enforce the rule of law and implementation of reforms is a major handicap. As a result, the majority of citizens lose their faith in the system to achieve a welfare state as the credibility of the authorities is affected drastically. All efforts to improve business climate to make Armenia an attractive address for investments may be useless, unless regulatory reforms to match judicial reforms are fully implemented leading to the emergence of a productive middle class as an essential social stabilizing agent leading to the reinforcement of

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democratic values and actions.

If Armenia-Diaspora relations shall be limited to the sentimental, occasional, cultural and tourism levels, the existing system is quite satisfactory. However, if Armenia targets in 10, 100, 1000 years to become a permanent business hub or residence of growing number of Diaspora Armenians who cherish the national dream of return to Ararat, then the road is harder and requires considerable effort to reform further the present legal, economic and public sector administrative values and behaviors, in order idealistic patriotic sentiments to be metamorphosed into daily practical input, as nation building activity and enjoying the contentment resulting from personal and collective achievements.

Through the full cooperation of Armenia and Diaspora, the next decade should be a period planning and implementing of pan national long term programs. A mighty Armenia shall definitely have a positive effect on the efforts of preserving the Armenian identity in the Diaspora. Consequently, the reorganization of the Diaspora around pan national goals may have its positive consequences in Armenia’s prosperity.

Hence, it is necessary to lay the foundations of a pan national unifying structure, as a basic idea and practical planning, taking into consideration of its vital need to take over the responsibility of managing pan Armenian crucial issues.

References:

- COMMISSION STAFF WORKING PAPER, European Neighborhood Policy, Country Report, Armenia, COM(2005)

- UNDP, HUMAN DEVELOPMENT REPORT 2004

- THE WORLD FACTBOOK, Armenia, 2004

- Armenia 2020, Research 3: Armenia, perspectives of modernization in the light of corruption and public administration.

- Armenia 2020, Research 4: Diaspora-Homeland Issue Paper, Research Team Leader: Thomas J. Samuelian, J.D., Ph.D.

- Armenia 2020, Research 10: Oligarchs in Armenia

- Armenia and its Diaspora, is there scope for a stronger economic link? Alexander V. Gevorkyan & David A. Grigorian

- Embassy of the United States of America, Yerevan, Country Commercial Guide, Armenia FY 2005

- International Monetary Fund, Country Report 2004, Republic of Armenia

- The World Bank Group, Armenia Data Profile

- MARTGA#IN ZARCAXMAN AZCA#IN ZYGO#X5 Angaqov;yan anxovma3in 10 darinyru Ha3asdanovm

- DIASPORA THE COMPARATIVE ADVANTAGE FOR ARMENIA, Tatoul Manaseryan, Armenian International Policy Research, 2004

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14.3. ARMENIA DIASPORA CULTURAL RELATIONS

Within the context of the present state of Armenia Diaspora relations how is it possible to preserve, revive, develop and expand the Armenian cultural heritage?

Globalization, alongside with its inherent dangers, provides multiple occasions and means to safeguard the cultural differences and preserve distinctive identities, by allowing the unrestricted, instantaneous and infinite spread of cultural creations in all fields..

Within the context of Armenia Diaspora cultural relations, the immense potential possibilities provided by the internet, remain limited by its scope and defective due to technical reasons. Multiplicity of keyboards layouts with their specific fonts has become a source of confusion, a new Babylon of misunderstanding, among members of the same nation.

In the absence of a unified orthography, tools such as thesaurus, spelling and grammar correctors are still unavailable. The daily elementary communication through email messages, online chatting, forum and bogs require substantial acrobatics in IT. While so many other more complex but essential tools are still at preliminary stages of their development both in Armenia and Diaspora, each side barricaded to defend its tiny orthographic universe. In the meantime, translations tools, digital libraries (www.digilib.am being one of the first of its kind), search engines and other everyday valuable online conveniences continue to be out of reach. Whereas, the adoption of a unified orthography in a collaborative manner, using the existing linguistic common denominator, it would be so easy to make the most of the possibilities offered by the vehicles of globalization to proliferate and develop further the Armenian cultural heritage.

Since the independence of Armenia, the ongoing controversy of the Armenian orthography has been a touchy subject before, during and after the Armenia Diaspora conferences and media pages. Each bloc continues to reject the linguistic arguments of the opposite one, at times, sarcastically connecting the destiny of Mesrobian orthography to the inevitable extinction of the post genocide Armenian Diaspora, sooner or later.

As a result of such passionate and defensive attitudes on both sides, it may be questioned if it would be more practical to proceed with the development of the necessary tools simultaneously by investing valuable double time and effort for the creation of two different systems for basically the same language. Is it technically impossible for the linguists to merge the best elements of the two variants, in a positive and constructive manner taking into account the linguistic peculiarities of each one of them?

At a period when the existing human knowledge is freely and readily accessible through search engines of millions of digital libraries, museums, bookshops and billions of websites, we continue to neglect the value of the time lost and the havoc caused by the dilution of our identity.

In locations where any type of Armenian school is not feasible, online schools and universities, may provide countless means for ethnic education, for ages from early childhood to adults, by reaching them globally, thus taming and mobilizing the tools of globalization for their own profit.

Globalization may be dangerous in case, as a nation, we cannot properly and promptly get advantage of the infinite opportunities for the promotion of our own cultural heritage in all

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written and audio visual sectors, thus being drifted towards new horizons, offering better everything!

So many examples prove that it is possible to create a prosperous economic, social and cultural system and evading the danger of globalization to preserve and promote their unique identity, national ideology and values.

The roots of growing indifference towards the literature, theatre, press, dance and other artistic expressions should search in the continuous evolution of our national identity and in the absence of new creative expressions satisfying changing needs and desires. It is necessary to pay attention to expectations of the rising generations and through updated organizational means to encourage the fulfillment of their social needs. During the last decade, even in Lebanon, most of the Armenian community organizations had the sad experience to witness the growing indifference of their potential membership, in spite of their hard work to attract them.

By clarifying our basic national values and goals, it is possible to revive the cultural sector, through the coordinated efforts of Armenia and Diaspora Armenian organizations and creative new programs. Armenia, with its tradition, experience and capacity of creating new talents, remains a valuable source of pride means of transfer artistic skills and knowledge.

Diaspora Armenians, with their proficiency in major languages have the necessary means to create a new cultural renaissance through the translation of the masterpieces of the Armenian literature and history in order to attract a growing number of Armenians who for different reasons had no possibility to learn or practice the Armenian language, at the same time targeting the interest of the international readers.

The post genocide third generation Armenians are at a dangerous turning point. As full citizens of the countries we live in, we are naturally affected by multiple sources of both positive and negative factors, social restrictions and although we inundated by new habits, we consider being Armenian as our religion, following the beautiful statement of Charles Aznavour. But unfortunately, without a national credo!

15. PAN-ARMENIAN ORGANIZATIONAL ISSUESGovernance of the Armenian Communities in the Diaspora is still centrifugal. In the absence of a unifying vision and consensus on national goals and the priority of their implementation, the need for a pan national organizational structure was not considered as a vital necessity. In general, Armenian Community organizations in the Diaspora are still using mostly aging methods to perpetuate legitimacy over the rising generations having different mindsets and expectations in their search to integrate their personal human aspirations and their cultural identity in a positive and constructive manner. Each organization, with its specific program, has been trying to find a self-justification for its existence, at the risk of redundancy. Limiting the field of their activities to the accomplishment of short-term objectives has negatively affected the level of motivation of their membership or constituency, leading to collective frustration and indifference.

Creation of a pan-national organizational structure is a necessary precondition for the elaboration of comprehensive plan to give direction to our national destiny and through efficient

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management tools to attain long-term goals, in an ever changing world full of challenges in the form of threats and opportunities.

It is expected that at the highest level of responsibility when commitment to community service is considered as self-imposed sacrifice and not a drive for personal glory, legitimacy of representation may take different dimensions. At present, community leadership, democratically elected or appointed by agreement, may be considered as representing an active minority of Armenian Community members. Although the passive silent majority is not represented in a legitimate manner, it would be unrealistic to obstruct its role based on disputable legitimacy considerations inherent in non-structured constituencies. Commitment and competence should be valued as much as democratic legitimacy.

Hence, next to the definition of vision and mission statements, it is essential to create a task force for Planning, composed of specialists in the fields of strategic planning, political science, law and public administration to elaborate the status of the projected pan-national organization, to be composed of wise, visionary, intuitive, open minded, modest, honest, responsible, brave and prominent personalities, to lead teams of creative minds and professionals valuable experiences in various fields, who voluntarily accept to be a part of the national organizational project, silently, away from partisan considerations and personal ambitions, with sole aim of channeling the future of the nation, in security and welfare.

The Pan Armenian organization may be constituted by the following councils:

15.1. The pan national Higher Council may be formed by 7-11 prominent, elderly and wise personalities from the Republic of Armenia and Diaspora, who with their integrity, experience, knowledge, wisdom, and extensive national and international relations, act as higher advisory authority, in matters of vial national importance and it transmits its independent opinion to the pan national Assembly.

15.2. Formation of a pan national Assembly composed of representatives of the Republic of Armenia and representatives of Armenian communities in the Diaspora, according to parameters to be defined by a Standing Committee for Planning. The pan national Assembly, as an advisory body, may have the important role of developing and controlling the implementation of a strategic plan for Armenia-Diaspora cooperation without interfering in the internal decision making process of each unit. The pan national Assembly may be composed of 121-181 personalities representing political, economic and cultural spheres of Armenia and Diaspora. Issues related to the representation, authority, rights, obligations, policies and procedures may be defined by the Standing Committee for Planning.

15.3. Formation of a pan national Executive Council composed of 25-35 members representing the Republic of Armenia and the Diaspora, to implement decisions taken by the Pan-Armenian National Assembly. It plans and supervises the implementation of pan national projects through the following tasks forces:

15.3.1 Political: composed of the political leadership in Diaspora and Representatives of the Government of the RoA and the Opposition parties15.2.2. Economic: composed of independent economists, business associations, bankers and financial experts and State representatives of RoA

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15.3.3. Cultural: composed of academicians, university researchers, intellectuals, scientists, artists and writers of RoA and Diaspora15.3.4. Communication: composed of communication specialists, lobbyists and representatives of research institutes and media15.3.5. Legal and advocacy: composed of jurists, lawyers and advocacy organizations

15.4. Upon the recommendation of different Diaspora Communities, the Pan-Armenian National Assembly may appoint Local Councils, to implement decisions taken by the Assembly in coordination with the Pan-Armenian Executive Council.

15.5. The Pan-Armenian Executive Council shall be responsible for the strategic management of Armenia-Diaspora cooperation and shall define short-term, medium-term and long-term objectives to be achieved by sub-committees, in the order of priorities, and control their implementation, directly or through the Local Councils.

15.6. A comprehensive protocol shall govern all operations of the Pan-Armenian National Assembly, the Pan-Armenian Executive Council, Sub-committees, and Local Councils formed by Diaspora country representatives, defining rights and responsibilities, methodology of action and standard procedures to be followed in their vertical and horizontal communication.

The Pan-Armenian Organization shall be an independent, autonomous, self-sufficient, apolitical institution. It shall not be a pan national Government and its structure shall be separate from those existing in the Republic of Armenia and Diaspora. As an advisory body, its central task shall be strategic planning and implementation of programs to develop Armenia-Diaspora cooperation, for the benefit of all Armenians. It will have no rights to interfere in the internal political affairs of the Republic of Armenia and the existing community organizations in the Diaspora, although a certain degree of involvement with open communication may be beneficial when major issues are at stake.

The Pan-Armenian Organization shall have its headquarters in Yerevan, and shall be in constant communication with the local chapters in all Diaspora countries. The administrative and operational expenses shall be financed through funds provided by the State of Armenia and Diaspora participants in the same proportion of their representation in the Pan-Armenian National Assembly.

The proposed organizational structure shall not discard the existing community structures. On the contrary, they may be reactivated with a motivation of higher order to participate in a constructive manner to achieve Pan-Armenian Goals.

Based upon current statistical data, and assuming that Armenia-Diaspora cooperation should be based upon the principle of partnership with “I’m ok, you are ok” positive relationship, it may be safely inferred that the Pan-Armenian Councils should be constituted by equal number of representatives from both sides. Of course, the representatives of the Republic of Armenia may be elected by a special vote as it is the case in the European Parliament.

As for the representatives of Diaspora, it may be more complicated but far from being impossible to arrive to a national consensus based upon objective data and subjective considerations, as long as Councils of the new organizational structure are used solely for the

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development of Pan-Armenian programs at a much higher level of thought than those present at sectarian tactical power struggle circles, where personal ambitions strangle all efforts towards the improvement of collective welfare. Representation of Diaspora is further complicated by the formation of new Diasporas during the last ten years, by the temporary (hopefully!) immigration of citizens of the Republic of Armenia.

In spite of the complexity of the situation, and according to the mission statement of the projected organizational structure, it is possible to formulate a constructive set of parameters, and constitute the Pan-Armenian Assembly through methods extending from democratic elections to voluntary participation. Based upon the estimated demographic distributions in different Diaspora countries, and through approximations as to the number active Armenian and their affiliations in each community it is possible to arrive to a fair mapping of human resources to be used for the constitution of different Pan-Armenian Councils.

16. CONCLUSIONEmotional attachment to our roots is a necessary but not sufficient condition to preserve and to promote our cultural heritage. Analyzing the current situation of traditional Armenian Community organizations in the Diaspora, it is obvious that they all suffer from similar fatigue resulting from the inability to adapt themselves to the changing external environment and internal requirements.

Unless a national consensus is reached in defining major national goals, and the methodology to be followed for their accomplishment, there is a high risk that details overwhelm main issues, means continue to be considered as aims, leading to the unavoidable slow but steady disintegration of Diaspora communities into disparate rootless individuals, citizens of the world. The prerequisite for a constructive dialogue is first and foremost a broad definition of our national goals and objectives within the framework of a set of ethical values. Otherwise, as a nation, we might continue to be lost in the labyrinth of a multitude of simultaneous monologues, for an otherwise constricting period of collective existence as such.

Proper management of core issues requires a permanent pan national organization, headed by a leadership, composed of wise, impartial, thoughtful, honest, discreet, open-minded, fair, responsible and brave outstanding personalities. Animated by the vision of an inspiring national purpose and believing in its mission, as a non sectarian assembly of modest personalities, it should lead specialized and experienced brainpower teams, in planning the future of the nation, aiming at the sustainable development and collective safety of the historical homeland and the happiness of each and every Armenian individual citizen of the world, merely, getting spiritual satisfaction in serving the collective welfare.

The following quotations from the archive of the First Armenia Diaspora Conference in 1999 are worth of reconsideration at the highest level of Armenian leadership:

President Robert Kotcharian’s opening speech (excerpts):

Create in Armenia structures that will take into account the need for multilevel relations with the diaspora.

Initiate and assist in the creation of pan-national public structures in various domains

Based on past experiences, we should clarify national priorities through dialogue, and we must find organizational ways through which it will be possible to move the dialogue to the plane of solving essential problems. We have no

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other choice. This is not about creating a new organizational system to replace the structures already operating in the diaspora or in the fatherland. But it is about the acceptance of a completely new quality in (level of) cooperation, within the parameters of which each organization will, I believe, have the opportunity to participate.

Conference Decision and Declaration (excerpts): Organizing Committee formed by President Robert Kocharian's decree of December 24, 1998, and mandates it to

temporarily coordinate Armenia-Diaspora relations and within one month create six mixed Armenia-Diaspora working groups around the following topics:

1- Political activism-Lobbying 2- Economic issues

3- Cultural, scientific, educational4- Information5- Humanitarian6- A group that will study the appropriateness and possibility of creating a coordinating body to implement the emerging Armenia-Diaspora joint activities agenda.

This truly is an unprecedented historic event, which by focusing Armenia-Diaspora relations, is initiating the kind of process which will henceforth ensure a qualitatively new level of concerted collaboration of all the elements of the Armenian people, to jointly examine and together resolve national issues.

DE PROFUNDIS

Looking back to the last eleven years of my experience in Armenian community affairs, on several occasions I had wondered if it was the right time to convince myself of the futility of trying to introduce constructive reforms through planning the future, and the hopelessness of creative discourse targeting the modification of rigid mindsets and fossilized habits. 

Since the aborted construction of the Tower of Babylon, nothing has changed in human relationship. Even if we speak the same language, lack of empathy in communication remains the single most important factor of misunderstanding and evil .

The growing defeatist and generalized laissez-faire attitude is probably the outcome of our perennial inability, as a nation, to have a clear vision of the aims to achieve based upon a sacred set of values to be abided by all and for the benefit of all .

Through contemplation, observation and analysis of our collective strengths-weaknesses and external opportunities-threats, since several years, I have been proposing ideas and comprehensive plans that were appreciated by a selective few while bouncing back from the wall of silence of the inner circle of otherwise respectable decision makers, who are mostly achievers in their own business world but paradoxically suffer from mental lethargy and short sighted vision, as community leaders. 

Unfortunately, the present national leadership inertia both in the Republic of Armenia and the Diaspora can only accelerate the growing indifference and desertion of the masses, whereas, pin pointing and focusing on our weaknesses should have been accepted as a formidable moral force to purify ourselves and fix new targets to utilize all available opportunities to magnify our strength .

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It is so hard to observe the slumber of a nation having no goals beyond its instinct to survive the present, with a vague memory of the past millenniums of endurance in a harsh land around Ararat, or wandering around the globe, with short periods of pride building events, created by a rare breed of visionary leaders, acting as a rainbow illuminating the otherwise depressing, dense, dark clouds .

Lately, I feel that I should accept the inevitable facts, blind my vision and suppress thoughts and emotions. I have the debilitating sensation that I have wasted thousands of hours of my time while dreaming, tormented myself while meditating and unfairly molested my colleagues by asking them to read my thoughts written in an incomprehensible language! May be it was too early to propose such reforms, while in my opinion, it is already too late.

Alas! Apparently pages of wishful thinking cannot change the genetic heritage of a community dating back to Noah .

I believe, as human beings and as Armenian communities, within the context of global changes, we should be aware of the growing threats against our identity and try to find the adequate means and ways to proactively and creatively adapt ourselves to the changing conditions. Pan-Armenian issues need urgent and intensive care by the Armenian leadership inside and outside of the Republic of Armenia. As a nation, Armenia and Diaspora separately and in positive collaboration, it is of utmost and vital importance to plan our collective future as a nation, for the next decades and centuries. Vision, theoretical thought and dreams are as essential as daily practical achievements. Without vision and clearly defined goals and targets we cannot plan and organize comprehensive programs in the political, social, economic, cultural and educational fields. At present, with vegetative indifference, devoid of all collective motivation and will power for resurrection we have surrendered our destiny to the almighty TIME to resolve our problems at its own rhythm and whim, as so many times in our long and rather tragic history!

March 12, 2004, Antelias – Lebanon

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