News
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War & peace
5 min read

After the first war, before the next

Once more border clashes between Armenia and Azerbaijan are occurring. Lika Zakaryan reflects on what happened since the last war ended.

Lika Zakaryan is a writer and photographer based in the Republic of Artsakh (Karabakh).

A child protestor holds a placard at a demonstration
Artsakh citizens protest against the blockade and its effects.
VoA, Public domain, via Wikimedia Commons.

More than two years ago the war between Armenia and Azerbaijan for Nagorno-Karabakh/Artsakh ended, but many fundamental issues remain. Who will provide security and services for the region’s residents - Armenians? How is humanitarian aid managed and by whom?. And, nobody knows if the so-called “ceasefire” will hold.  

Azerbaijan won the war, with the Armenian side losing significant territory in and around Nagorno-Karabakh. Over one-third of the population became refugees, losing their homes and everything they managed to create during all their lives. Now Azerbaijan controls those territories, but they mainly remain not inhabited. Those territories that remained under the control of Armenians, are still populated only with Armenians, and Azerbaijanis have to approached them. In order to prevent any armed conflict in the region (in fact, to protect Armenians from Azerbaijanis) 4,000 Russian soldiers-peacekeepers and emergency services staff keep an uneasy peace.  

They were already in Artsakh within hours of the peace agreement’s signing. Artsakh is part of Nagorno-Karabakh, an Armenian enclave within Azerbaijan. Since then, peacekeepers have done a lot: escorting villagers to visit graves, mediating disputes, tending crops, and fixing water pipes. They set up checkpoints along the only road connecting Artsakh to Armenia, to ensure a safe corridor for Armenians living in Artsakh.   

Before the war, there were 150 000 Armenians living in Artsakh. After the war, the numbers decreased to 120 000. Some people didn’t come back from Armenia, where they found a shelter, after losing their homes. Some moved to Armenia or Russia because they didn’t want to live in uncertainty. And, unfortunately, wars take lives, and some people lost their lives during that period. But mostly the people of Artsakh remained resilient and wanted to live in their homes or create new ones, even not knowing for how long they will last.  

It is said in Artsakh and Armenia, that every human being now living in Artsakh is a hero. They say that because it’s not easy to sleep every night not knowing if you are going to wake up in the morning tothe sounds of bombs, or if you are going to wake up at all. Because since the end of the war Azerbaijan has done so much to traumatize people physically and mentally. 

According to the peace agreement Armenians and Azerbaijanis should remain in the positions they were in at that moment. In other words, after the signing and the cease-fire, they have no right to move forward and occupy new territory. However, after just one month, Azerbaijan entered and captured two Armenian villages, taking more than 60 Armenians as prisoners of war. After that, during those two years, similar military operations were repeated numerous times by Azerbaijan. Again, people were afraid of the sounds of war, they heard and saw military drones, and felts those feelings again. 

It was also a manifestation of psychological violence that the Facebook page of the Artsakh National Assembly was hacked, with a flag of Azerbaijan posted as the main picture. The accompanying text read:  

“We call on the Armenians living in Karabakh to leave the occupied territories of Azerbaijan within 168 hours, otherwise all Armenian citizens will be killed.” 

People had no idea if they should believe that threat or not. Maybe this was just another provocation, but could it really happen? Did they need to evacuate everyone. Or not believe it and stay in their houses? No matter how hard people try to stay strong, no one closed their eyes that night, thinking that it was possible that Azerbaijanis will enter the cities and villages and commit a genocide against the peaceful residents.  

Many violations happened during these last two years. And then since December 12, 2022, Azerbaijan has blockaded the only road connecting Artsakh to Armenia depriving residents of a basic right - a right of freedom of movement. It’s the only road people can travel in and out on, the only road through which the 120 000 people get food, medical and other supplies. It's the only road that connects Artsakh with the outside world. Blockading this road caused a humanitarian disaster. Lack of food, medicine, work, and cash. Nobody can pass along that road. 

The blockade was not enough, and Azerbaijan decided to shut off gas and electricity supplies to Artsakh again during the coldest months of winter. People simply do not have the opportunity to warm up. In a sub-zero temperature, people were deprived of the opportunity to turn on a small heater for hours. The little children, unable to stand the cold, fell ill and ended up in the hospital. 

The healthcare system in Artsakh is still a little weak. There are hospitals, but people who are in critical condition, between life and death, are mostly transferred to Yerevan, the capital of Armenia, in order to receive proper treatment there. However, due to the blockade, some people could not be evacuated, and died. 

Also, a food rationing system was introduced in Artsakh, where people can get food only with a coupon. According to the system, every person gets one kilogram of rice, one kilogram of pasta, one kilogram of sugar and one kilogram of buckwheat in a month. With those coupons, people come to the stores and buy their share. 

Food is so scarce that locals have begun to notice that street animals are starving to death because they can't find food in the dumps. The reason is that people have nothing to throw away. 

Many families have been divided because one or another family member mistakenly stayed on the other side of the blockade. Many people went to Yerevan to see a doctor and due to the road’s blockade cannot return home. The same impact was felt for those going in the opposite direction. In total, 1,100 people remained in Armenia and did not manage to return to Artsakh. 

Artsakh children are deprived of the right to education. Schools and kindergartens are closed for months because there is no way to heat them. Also, they cannot feed children in kindergartens due to the lack of food, and children in schools cannot take food to school, because there is almost no food at home. And sitting for six or seven hours without food is very difficult for children. 

Azerbaijanis also regularly cut telephone and Internet wires, and people are deprived of the only opportunity to even connect with the world virtually. 

People are trying to overcome all these difficulties, but no one knows when these provocations and torments will end. When they will finally be able to live decently. And the world hasn't even heard of that small area in the far South Caucasus and the resilient people of Artsakh, who are so loyal to their roots and homeland.

Article
Comment
Virtues
War & peace
9 min read

Who’d be a peacemaker these days?

I’m no longer sure we properly grasp what peace is all about.

Roger is a Baptist minister, author and Senior Research Fellow at Spurgeon’s College in London. 

Graffiti of a tank with a peace laurel coming out of its barrel.
Graffiti, Kaunas, Lithuania.
Aliaksei Lepik on Unsplash.

‘Blessed are the peacemakers!’ 

You can’t really argue with that, can you? It is a truth universally acknowledged, that is deeply embedded in our cultural identity. Like the inherent value of family, fairness and a decent cup of tea, being in favour of peace is of the essence of virtue. After all, who’s going to want to sign up and aspire to an ethic of ‘blessed are the conflict creators’? 

But I have begun to wonder whether it’s as clear as all that, and if our intuitive assumptions stand scrutiny.  

Of course, we all want ‘peace on earth’, to live peaceful lives in peaceful communities and, at least sometimes, to have some ‘peace and quiet’. Peace is a good thing. We desire it, we embrace it, and we honour those who make it. 

But I’m no longer sure we properly grasp what it’s all about. I’ve been on a bit of a journey of late. I’ve come to conclude that it is all a bit murky when you dig beneath the surface. 

For a start I have realised that I’m not tuning into the news as much as I used to. OK, to be completely honest I have always been something of a news junkie, and from the Today programme on Radio 4 to various news platforms online I still consume quite a lot. But not as much as I used to.  

The relentless stream of violent conflict from Ukraine, Gaza, Sudan and elsewhere to our increasingly polarized political debates, the othering of those we don’t agree with in identity politics and the vitriol of wider culture wars: it gets too much. It seems I’m not alone. A recent report from the Reuters Institute maps a ten-year trend towards disengagement with the news. 

I yearn for some breakthroughs on the peacemaking front. In their absence it seems that there is only so much I can take. 

Then, my attention was drawn to a piece on the Axios news platform. The headline read, ‘Trump's deep obsession: Winning a Nobel Peace Prize’. That sent me down a rabbit hole. 

Now I did already have a half-memory that in his first term President Trump had been a little resentful of the fact that Barak Obama had received the prize while he hadn’t. But it seems it’s more of a thing than that. 

Axios reported that he has been ‘obsessed’ with winning the prize for years and that his present administration ‘is aggressively pushing him for a Nobel’. They even suggested that it was the subtext to the Oval Office blowup with Ukrainian President Zelensky. 

In fact, President Trump has been nominated for the prize on numerous occasions since 2016, with lawmakers from the US, Scandinavia and Australia putting his name forward.  

Awarded 105 times since 1901, while Dr Martin Luther King jr, Nelson Mandela and Mother Teresa might seem to epitomise such an award, there have also been controversies.  

The awards given to Mikhail Gorbachev, Yitzhak Rabin, Shimon Peres and Yasser Arafat were particularly controversial. But it was the 1973 award to Henry Kissinger that caused the biggest stir leading two of the five members of the selection committee to resign in protest and howls of derision from the press. 

Finally, home alone one evening, I stumbled across Monty Python’s Life of Brian as I surfed the streaming platforms for something to watch. It’s years since I watched it, but it contains one of my favourite scenes of all time. 

Jesus is pictured delivering his ‘sermon on the mount’ from atop a small hillock. The camera pans out to the back of the crowd where they’re finding it hard to hear what he’s saying. The conversation goes something like this: 

What was that?  

I think it was 'Blessed are the cheesemakers.'  

Ahh, what's so special about the cheesemakers?  

Well, obviously, this is not meant to be taken literally. It refers to any manufacturers of dairy products. 

It was chuckling to myself to this familiar pun that provoked a deeper dive. What was Jesus actually wanting to say? What did the crowd hear him say?  

A quick look back to the Sermon on the Mount confirmed that ‘the blessings’ that start it off are mainly to those in a seeming position of disadvantage: ‘the poor in spirit … those who mourn … the meek … the merciful … the persecuted’. Why does Jesus include peacemakers who ought to be acclaimed by everyone?  They’re the ones doing good stuff with positive benefits. They should be universally acclaimed, why do they need a special blessing? 

From the angelic ‘peace on earth’ that heralded Jesus’ birth, to his final gift to his friends, ‘Peace I leave with you; my peace I give you,’ peace is at the heart of what Jesus is about. Receiving peace, giving peace, making peace, ‘peace be with you,’ ‘go in peace,’ peace is littered throughout the gospel stories.  

Of course, for Jesus this is shalom or, back in the Aramaic of his mother-tongue shlama. While an everyday greeting the idea infused in the word is far deeper and richer: it is about wholeness and well-being and harmony. Rather than just the absence of noise and conflict, this kind of peace has substance and depth.  

Maybe that’s why it has to be ‘made’.  

It’s interesting, isn’t it, that Jesus doesn’t say ‘blessed are the peace-lovers’ who merely experience and consume the life of peace. Neither does he major on ‘blessed are the peacekeepers’ who police its boundaries. No, it’s ‘blessed are the peacemakers’, those who’ve got their sleeves rolled up and are actively forging an environment of wholeness, well-being and harmony. 

No problem here then. Who’s not in favour of wholeness, well-being and harmony? Well, no-one, until we stumble across what Jesus goes on to say later in this iconic sermon: 

"You have heard that it was said, 'Love your neighbour and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.”  

According to Jesus, peacemaking is about wholeness, well-being and harmony and its scope extends to, and embraces, even our enemies. And why, because that’s how God does it: 

“He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”  

This is the benchmark that informs the kind of peacemaking that Jesus is talking about. 

Peacemaking always has to start with the existing situation. It is not about restoring how things used to be.

Now you could make an argument that peacemaking is a generational process. That it is about curating how we live together – as individuals, in neighbourhoods or even internationally – where we embody and model these kinds of principles. This is not achieved overnight.  

We make peace and build communities in which we flourish over time. Afterall, as African Ubuntu philosophy articulates ‘I am because we are’. The well-being of each of us is dependent upon the well-being of all of us. This is a way of life, not an off-the-shelf remedy. But what about peacemaking in the middle of conflict? 

This is where the peacemaking process gets to be a murky one, especially when you dig beneath the surface. Altruism on the part of people, communities and nations in conflict is rarely front and centre to what they bring to the table. 

To even contemplate an authentic peacemaking process, both sides in a conflict have to want it. If this isn’t the case the peacemaker will either fail or be in danger of being manipulated as a puppet in the hands of bad actors. 

To genuinely have reached the point of entering a peacemaking process, the parties concerned have to have reached the realisation that the cost of the continuing their conflict exceeds any realistic benefits they can achieve.  

Peacemaking always has to start with the existing situation. It is not about restoring how things used to be. Neither is it about accomplishing the future that has been dreamed of. It is about a cold, hard grappling with how actually things are. 

This is why it’s unpopular, especially with those who have being pursuing the justice of their cause, accomplishing their objectives and seeking victory rather than peace. The peacemaker is a real time and unwanted reminder that they have failed. 

Then, as the peacemaking shifts into gear the one in the middle, the peacemaker, cannot take sides. Yet, inevitably, both sides will see them as partial insofar as their aspirations are traded off in the process of negotiation. The peacemakers are easily dismissed as appeasers or even as traitors to justice. 

Peacemaking is always about compromise. It is about accepting how things are and trading off concerns to reach the best achievable balance. Commenting on the peace negotiations over Ukraine, Wolfgang Münchau recently wrote, 

“The purpose of the peace talks is to fill in the blanks. The two sides may trade off one piece of land against another. Money will buy stuff. But peace deals are never about who is right, and who is wrong. They are not about historic claims.” 

Pragmatic rather than principled, compromise is easily portrayed as a dirty word. Appearing spineless, weak and morally flawed, peacemakers are subject to both being misunderstood and misrepresented by all sides. 

According to the American political scientist R.J. Rummel, who specialised in the study of war and collective violence with a view to their resolution, it is a mistake to think that ‘making’ peace is like a design, construct and build project. While he sees such a view as seductively attractive, it is misplaced to believe that peace can be centrally planned and constructed.  

Rather, peace ‘emerges’ as an equilibrium establishes itself between what the parties involved honestly believe, actually want and really capable of achieving. This mutual self-knowledge cannot be mapped by an external third party and may only be partially comprehended by themselves.  

The art of the peacemaker is to enable an evolving process of reciprocal adjustments. Along the way they must ensure that rebalanced relationships are supported by an ‘interlocking of mutual interests, capabilities and wills’. Peacemakers are far from being centre-stage messiah figures, it is never about them and their ideas or grand plan. Rather, they’re facilitators who must know when to self-effacingly get out of the way. 

He concludes: 

“Peace is a structure of expectations, a social contract. It will be kept only as the parties, for whatever reason, find it in all their intersecting interests, capabilities, and wills to do so.” 

Hard-won peace can remain exceedingly fragile.  

Who’d be a peacemaker? 

Who would willingly open themselves up to being manipulated by bad actors. Who would subject themselves to the rejection of being unwanted, unpopular, misunderstood, misrepresented and portrayed as appeasers and traitors of justice.  

To boot, they have to be self-effacing and understand that their best efforts may only ever result in precarious outcomes, if there is any fruit at all. 

‘Blessed are the peacemakers!’ 

I guess that’s why. 

In the meantime, 338 candidates have been nominated for the 2025 Nobel Peace Prize. Among them is the late Pope Francis, 

"… for his unstoppable contribution to promoting binding and comprehensive peace and fraternization between people, ethnic groups and states." 

The winner will be announced in October. 

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