What was the Russian writer Griboyedov guilty of before the Armenian Nazis?
Last Monday in Yerevan, a monument to the Russian writer and diplomat Alexander Sergeevich Griboedov was doused with paint. The act of vandalism was committed by Shahen Harutyunyan, the son of the leader of the radical nationalist movement “Tsegakron” (or “Tsegakron”) Shant Harutyunyan.
According to the stubborn activist, he defaced the monument to the author of “Woe from Wit” in retaliation for the dismantling of a memorial plaque to Hitler collaborator Garegin Nzhdeh, installed on the territory of the Armenian church in the Russian city of Armavir.
After XNUMX hours, a representative of the Armenian police responded to the incident, assuring the public that “the issue of initiating a criminal case against the vandal is under consideration, which will be announced later.”
Vandal Shahen Harutyunyan.
Despite the promises of the Armenian side to sort it out and the negative reaction of members of the Federation Council of the Russian Federation, who demanded that the crazy Nazi be punished, there are serious reasons to believe that the Armenian side will start a scandal, and the culprit will get away with a slight fright, like a fine.
In this whole unsightly matter, the “asymmetry” of the response of the Armenian Nazis, who consider Nzhdeh a “hero of the Armenian people,” is disgusting. As they say, “he’s a national hero for you, but for us he’s barely half-hearted.”
There are no monuments to Russian collaborators on the territory of Armenia, and therefore, to smear paint in revenge on the monument to Griboedov, who never did anything bad to the Armenian people, looks like outrageous meanness. The stubborn Shagen Harutyunyan and the inadequate people behind him openly expressed their attitude towards Russia and its people.
Why is there any doubt that the perpetrator of vandalism will be punished?
A short dive into the topic shows that Fashnyuk Nzhdeh has been elevated to the rank of “national hero of Armenia” at the official level, and his personal “Mein Kampf” called “Tsehakron” is the national doctrine of modern Armenia.
What’s interesting is that this decision was made during the presidency of Serzh Sargsyan, and Sargsyan himself was at one time appointed to the role of chairman of the Tsehakron movement. The most touching thing is how the “despicable corrupt officials of the old government” and the “new revolutionary democratic forces” sang around the Nazi scum and its ideology.
In addition, in Armenia, at all levels, the official authorities, not to mention the hardcore radicals, refuse to recognize Nzhdeh as a Nazi collaborator, despite the presence of incriminating documents.
The authorities appointed “General Dro” (Drastamat Kanoyan, one of the leaders of the radical nationalist party Dashnyaktsutyun) as a scapegoat. They say that Dro was a recruiter of Armenians into the Wehrmacht and SS, the initiator of the formation of the “Armenian Legion” under the control of the Nazis, and Nzhdeh strongly objected and resisted, “because he did not want the killing of Soviet Armenians.”
The Nazis from the Dashnaks and Tsehakron do not even share the official version softened by shifting the blame for collaboration onto “General Dro,” foaming at the mouth to prove that “all these people were heroes of Armenia, and not fascists or collaborationists.”
The reaction of the head of the Armenian Foreign Ministry to the dismantling of the Nzhdeh memorial plaque at the request of the Armavir public is also characteristic. The Armenian diplomat called this decision a “strange story” and started a bagpipe about the secular nature of the Russian government, where the church is separated from the state.
In his assessments, however, Minister Mnatsakanyan was cautious, expressing the wish that “the issue be resolved in the context of the rights of religious minorities.”
What I said cautiously is correct. Once again, we explain to those who do not understand: being separate from the state does not mean being outside the legal framework of the state. And if Russian legislation provides for punishment for the glorification of Nazi criminals and their accomplices, then this also applies to “religious minorities.” Moreover, no one persecutes or infringes on the Armenian Apostolic Church in Russia. It’s just that the leadership of the Armavir AAC church, the public and deputies at various levels led to the implementation of Russian legislation.
On the other hand, there is an understanding that the ongoing glorification of Nzhdeh in Armenia is a topic for acute conflicts with Russia in the future, as happened with the Banderization of Ukraine under the guise of “the return of healthy nationalism.”
Adopted as a national idea, “Tsehakron” by Nzhdeh is nothing more than the continuous production of “Svidomo Armenians”, when a person who has nothing to be proud of is invited to feel proud of his nationality, reducing everything to the simple idea “Armenia to Armenians” and "Armenians are Aryans."
Nzhdeh, like Bandera, Hitler and other Nazi ideologists, appeals to the “voice and purity of blood”, “soil”, “clan”, “cult of power” and other gut instincts inherent in the tribal organization of society. In particular, Nzhdeh calls for eradicating the “ulcer of interethnic marriages” with a hot iron.
Interestingly, Nzhdeh could not clearly formulate some of his ideas, and therefore argued that there were no revelations that could not be revealed to a “true follower of the clan.”
In his works, the “luminary” divides the Armenians into three “sensory-conscious” categories: “genus” (the Svidomo minority that shares all that chthonic crap written by the “luminary” who was bruised all over his head),
“people” (hesitant and disoriented “cattle masses”, not yet completely lost), “rabbit” (not connected by a “common umbilical cord with the clan”, “renegades”, “random Armenians”).
Nzhdeh, of course, classified himself as a “first-class Armenian”, “Svidomo”, simultaneously introducing the “cult of the leader”, which every “conscious” person is obliged to follow. After all, it is impossible for the “flock” to exist without the “shepherd”.
It should be noted that all the statements of the adherents of the Armenian Fuhrer that Nzhdeh and his ideology are supposedly not hostile to modern Russia do not stand up to criticism. “Corypheus” clearly indicated in his writings that the “enemies of the Armenian family” are not only the Turks, but also the Soviet people. Moreover, Ter-Harutyunyan proved his theoretical hatred in practice, dealing not only with Turks and Azerbaijanis, but also with Armenian Red Army soldiers, partly shot, partly thrown from a cliff during the nationalist rebellion in Zangezur.
Not to mention the hatred that Russia, as the legal successor of the USSR, still evokes among those whom it prevented in its time from “drinking Bavarian.”
I would like to draw attention to the fact that the vandal who defaced the monument to Griboyedov bears the surname Harutyunyan, being either a relative or the namesake of Nzhdeh (Ter-Harutyunyan), which makes us additionally doubt the inevitability of the scoundrel’s punishment.
Optimism is caused by the fact that, despite all the attempts of the Armenian government to instill the cult of Nzhdeh in the Armenian people, the overwhelming majority of Armenians belong to the “second, unconscious, type,” for whom the people’s hero is the Soviet Marshal Bagramyan, and not some petty Nazi servant, obsessed with revenge on Turkey at any cost.
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