He was interviewed by Maria Lozano.

What will be the consequences of the fact that Azerbaijan will retain control of these areas for the Armenian population living in them?
The consequence will be that they will be living in a permanent climate of fear at the threat of genocide, so consequently, the majority of these people will leave their homes and come to Armenia. The cultural and religious patrimony of the area is therefore in danger, and the churches could be destroyed or converted into mosques. Azerbaijan has already been denounced by Armenia for having destroyed a Christian seminary in Naxichevan, an action proved by videos showing tombs with their stone crosses being smashed and destroyed. It is very likely the same thing will happen in Karabakh.

The conditions of the Armistice have not been well received in Armenia. What consequences is this likely to have for the country?
The people are very unhappy with the armistice. They see it as a betrayal of the thousands who have been killed and a complete abandonment of those Armenians living in Karabakh. The consequence for the country itself, at the present moment, is a very grave political crisis, with the opposition parties calling for the resignation of the Prime Minister. It is likely that in the weeks to come there will be more protests and demonstrations in the streets. This will generate a climate of instability and still greater crisis.

What are the underlying roots of this conflict, which already saw an earlier phase in the 1990s?
The underlying roots of the conflict go back to the time of the Soviet Union, when after the war Stalin divided up the various territories, favoring what he called ethnic mixing. And so he allocated the historically Armenian region of Karabakh to Azerbaijan, as an autonomous region within the Republic of Azerbaijan. With the fall of the Berlin Wall and the break-up of the Soviet Union an anti-Armenian nationalism emerged within Azerbaijan. There were massacres of Armenians in a number of cities, including Baku, the capital. In the face of this extremely fragile situation, Karabakh proclaimed its independence as an autonomous and majority Armenian region, but this was not recognized by Azerbaijan, and so war broke out between Azerbaijan and Armenia, which supported the independence of Karabakh. It resulted in the victory of Armenia and the declaration of independence of Karabakh, which was merely recognized by Armenia but which in practice meant the tacit annexation of Karabakh to Armenia.

You have spent three years living in Armenia. In Europe, this country is always remembered in connection with the genocide of 1915. Would you say that the genocide has left scars on the population?
The genocide has left many scars on the population, the greatest of them being the horrible sense of injustice, of suffering such an atrocity and at the same time one that is completely denied by its perpetrators. You can see the constant clamor for justice, in daily conversations and in the annual commemorations of the event.

How are Armenians affected by the present conflict?
The current conflict is affecting all Armenians and in many different ways, the first being the devastation of those families who have lost family members in the war or had them return mutilated. The poverty has been exacerbated, owing to the priority given to military expenditure and the number of refugees who have flooded in from Karabakh to many towns and cities. The local families are taking in relatives, friends, and others as best they can, and this, too, is adding to the suffering. And all this has come on top of the already existing unemployment caused by the coronavirus pandemic and above all due to the lack of the usual income from tourism.

I suppose the Catholic Church in Armenia, although very small, is also helping to tend the wounds caused by the war. How is it doing so?
The relationship between the Armenian Apostolic Church and the Catholic Church is one of mutual respect and collaboration in areas of common interest. We are helping those affected by the war, first of all by visiting the families, praying with them, consoling them, but also helping them materially to the extent of our possibilities. We are doing so through the Legion of Mary and the sisters of Mother Teresa of Calcutta.

What about the geopolitical dimensions of this war? Is there a religious dimension to this conflict, or is it purely a political one?
I think this war is exposing the hypocrisy of many governments, who, while promoting peace by their words, are selling arms. Moreover, it shows that they are far more interested in the petroleum and natural gas in these countries than in the lives of human beings. One can see a clear Islamic expansionism, supported by many states and by the desire to see the disappearance of ancient Christian populations in Asia, such as the Armenians.

Do the Armenians feel forgotten by the international community?
The Armenians feel forgotten and betrayed by the international community, which as always is more interested in geopolitical games than in truth, justice, and peace. But I’d like to conclude with a message of hope: The Armenian people have always come back again from the midst of indescribable calamities, and they have done so in peace, without vengeance or bitterness, simply demanding justice and always from the hand of the merciful love of Jesus and Mary. And they will do so again this time, and it will once again be an example to the world.

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 Maria Lozano speaks to the Polish journalist and filmmaker about the film “Ethiopia – From every clan”.

How did you “find” the story of the film?

The first visit to Omorate led to the most terrible hours spent in Ethiopia. We went there with Bishop Tsegaye Keneni Derara from Soddo and Father Andrzej Halemba, who was then responsible for the pontifical foundation Aid to the Church in Need projects, supporting Church activities throughout the country. Getting to the Omo River valley, along the Kenya and South Sudan border, is not easy. A truly decent road was only recently built, but two years ago. We arrived at our destination in the evening, after many hours, and were put up in a small guesthouse, built by zealous young priests who had forgotten about ventilation, window netting or mosquito nets. Of course, we did not expect electricity. Outside, apart from the mosquitoes, you would trample on scorpions on your way to bed, meet a few poisonous snakes, as well as hyenas keenly taking advantage of the lack of any fence. Forty degrees centigrade – even at night – no air, means no sleep. Hell on earth. Abba Goesh seemed to be profoundly convinced that God had sent him to this place and to the people inhabiting this land. It seemed impossible to live here without such a belief. After those first hours and conversations with him, I knew for certain that we would be back with a camera.

How was filming? Was it difficult to get the people involved?

Once we began filming, things only got worse. If it wasn’t the heat, it would be a powerful downpour and sticky mud, with a multitude of scorpions emerging. If not a plague of insects – preventing you from opening your mouth – then a sandstorm, that instantly blanketed the entire landscape in brown dust. Our brand new sound recorder failed on the second day. The villagers were initially not very friendly. There, strangers are not allowed to enter your enclosure, much less your hut. We gained their trust in the end, but more on the back of that earned by Father Goesh. He was our gateway into this fascinating world of the Dassanech tribe. We felt privileged and grateful to be allowed insight with our camera, behind these people’s veil of inaccessibility, of an individuality and uniqueness they had a right to protect. In recent years more and more tourists have been coming to the Omo Valley, rich in “exotic tribes”. This meeting of two worlds is sometimes violent and destructive. So, we tried to be wholly respectful, humble, and gentle.

Why this story?

This film, on the one hand, aims to show a unique ethnic group, which, while still living a very traditional lifestyle, and fighting bloody battles with local tribes, finds itself, very suddenly, on a collision course with change, including climate change with the inevitable drought and hunger that follows and needs a guide, capable of helping this group to confront and deal with this reality. Not only in material terms, including education, agriculture, and the knowledge needed to survive in a changing world, but also in spiritual terms. How to stop waging destructive wars? Who to entrust one’s life to?

Father Goesh, the priest, seems to play an important role in the community. Is that right?

One of the village chiefs spontaneously introduced Father Goesh, explaining who he is for them: “He told us how we can live with other neighboring people. He taught us what peace means.” Whilst another added, “Father Goesh is our brother. He is a man of God. He taught us how to worship God.”

What do you want to tell people watching this film?

The Dassanech people are a beautiful, unspoiled, and fascinating tribe. However, this is not an anthropological film. It is also Father Goesh Abraha’s story: an Ethiopian, from the mountainous north, who decides to live among these people. To live with them, share their concerns and convey to them a deeply held belief, that God is more than my and your culture and tradition, indeed than any great culture. That He can give freedom and peace to each one of us. That He is from every culture, from every clan. Father Goesh builds a chapel in the wilderness, believing that with time, the feuding clans and tribes will end up praying together. That it will become their church, with which they will identify themselves – a sign of peace, reconciliation, and hope. He is also a happy man who says that you can learn to love a culture that is not yours, embrace and accept the unknown: smells, tastes, even the challenges of living in this seemingly unliveable place. And it changes you.

What was the most touching moment?

Omorate is the Acts of the Apostles lived today. Paul dreamed of a Macedonian man who asked: Cross over to us and help us. That is how the evangelization of Europe began. Father Goesh traveled through these lands, from Kenya to Adigrad, and met the Dassanech tribe, still battling with local tribes, with whom no one had dared enter into dialogue. He felt that he should try to live in this difficult land. Both were convinced that God was sending them to unknown lands and peoples, with whom they had to find a common language, in order to bring them the good news that also brings peace. Such places and such people beg us to ask ourselves: do we also have this ardor, anxiety, for those beyond the reach of the Gospel? And do we, who live in peace and comfort, care for people who continue to experience such great marginalization and poverty? Omorate provokes both delight and reflection. I hope our film does, too.

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Maria Lozano heads the press & media office for Aid to the Church in Need, an international papal charity providing assistance to the suffering and persecuted Church in more than 140 countries. www.churchinneed.org (USA); www.acnuk.org (UK); www.aidtochurch.org (AUS); www.acnireland.org (IRL); www.acn-aed-ca.org (CAN)

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