3.5. Conclusions and Recommendations

The essence of social cooperation is the extent to which the parties are ready to undertake public and societal duties, and how these duties (as well as benefits) are divided between the participants. When considering this question, its bilateral nature should be taken into account: the satisfaction of vital needs of the people and the means of satisfaction of these needs, which has often been made a subject of political speculations.

Obviously, with reforms skewed toward the first component, the reinforcement of democratization and market economy suffers. Otherwise, (when the focus is on rapid democratization and market economy), the social protection of the people suffers, which can be seen in Armenia.

The ideal option would be when nothing is sacrificed or when the sacrifice is voluntary. Participation implies cooperation and willingness to make sacrifices to achieve a commonly agreed objective. The latter is possible only in case of social cooperation between the State, private sector and civil society. To achieve this, the State must engage in a sincere dialogue with all participants and demand the same from them. The Diaspora can also be regarded as yet another participant in the social cooperation; the active involvement of the Diaspora in the economic and political life of the RA is mutually beneficial (Box 3.4).

Box 3.4. Diaspora-Armenia Relations in Terms of Social Cooperation In the 20th century the Armenian people, split into two parts for more than 70 years, have lived apart: in Armenia, and as Diaspora. (Since 1915, when, as the result of the genocide, Armenians in Western Armenia and Cilicia, then part of the Ottoman Empire, escaped or were deported). They have lived in mutually exclusive social systems, and have developed distorted ideas about each other and have exaggerated expectations of one another. These attitudes became manifest immediately after Armenia became independent. The national parties, banned during Soviet rule, began to engage in domestic politics. The political claims of the Dashnak and Ramkavar parties met with an intolerant stance on the part of the ruling party towards its opposition, and this resulted in a tough confrontation. (see NHDR 1997 for details). At the same time, in an attempt to keep the Diaspora under control, the authorities attempted to invalidate the basic structures of the Diaspora. Such relations between Armenia and the Diaspora not only failed to promote the anticipated unification of the two parts of the Armenian people, but also, considering the number of supporters of the returned parties in Armenia, aggravated the social fragmentation. This had a negative impact on the participation of Diasporan Armenians in the economic development of this country. After the 1988 earthquake the Diaspora provided sizeable aid to the victims; later, the Diaspora started development programs at a time when the country suffered from a total crisis. These programs were implemented either by existing organizations, or by organizations specially designed for this purpose. The social and industrial facilities and jobs created as a result of these programs, and the individual financial support to relatives (amounting annually to more than $200 million) to a certain extent has helped cushion social frictions. However, the lack of laws promoting the financial and economic activities of the Diasporan Armenians, the rejection of dual citizenship, and other obstacles have hindered a more tangible participation of the Diaspora in the reconstruction of the country and thus, the establishment of social accord. After the change of power in 1998, certain prerequisites have been created for mutually beneficial Armenia-Diaspora relations, which, however, will materialize only if there are appropriate long-term programs and implementation mechanisms.

When analyzing the means for enhancement of social cohesion in Armenian society, it is necessary to take into consideration that the hopes to acquire cohesion spontaneously are rather vague. Experience and reality show that those who wait for changes never become active creators of social consensus. The real results of disintegration are dissatisfaction and alienation. To improve the situation it is necessary to ensure a consistent:

• commitment on the part of authorities interested in the success of reforms, to promote the cohesion process of Armenian society with a full understanding of goals and the means for achieving these goals.
• activation of sources of political consensus and implementation of mechanisms for the coordination of interests, which could be achieved by providing more transparency, e.g to the privatization process and by making the results of privatization visible for the public. A further step should be serious changes in the tax and loan schemes. Privileged tax and loan systems must be introduced in order to promote the activities of the privatized enterprises.
• enhancement of the people's participation in reforms by overcoming the tradition of keeping the people away from political activity and by establishing a political dialogue. It is necessary to improve the law on elections so that citizen's participation will contribute to progress in Armenia. The process of elections must be democratized, and a system of quotas must be introduced which will offer broader opportunities for the election and participation of women in decision-making. It is necessary to pay special attention to the elections for local self-government bodies.

Box 3.5. The Armenian Apostolic Church as a Promoter of Social Cooperation Shortly after the year 301 when Armenia adopted Christianity as its state religion, the Armenian Apostolic Church had to undertake the functions of lost statehood. In the late 20th century, during the Third Armenian Republic, the Church regained its right and opportunity to perform its original mission without restriction. Taking into consideration the rise of social tensions in society during the transition period, the severe psychological condition of the people, as well as the compulsory alienation of the people from religion and the church in the past decades, the Armenian Apostolic Church decided to do its best to satisfy the people's need for moral support, to rehabilitate their inner spiritual world. Although in Soviet Armenia the number of acting churches and clergymen was reduced to the minimum, the sphere where the Armenian Apostolic Church actively works today includes the reconstruction and reopening of churches (over 50) and the construction of new ones; the reopening of Gevorgian Seminary at Echmiatzin, the establishment of theological schools in Sevan and Gyumri, the opening of the Department of Theology at YSU, the arrival of Armenian clergymen from foreign countries, care for the poor, implementation of religious and moral propaganda by means of mass media and publication of special literature. The role of the Armenian Church as a contributor to social cohesion is hindered by various sects, which rushed to Armenia from the West, creating financial motivation for people, trying to get rooted in this country, and thus seeding discord in the society. In contrast, the peaceful coexistence of the Armenian Apostolic Church with the re-established Armenian Evangelical Church and Armenian Catholic Church to a great extent promotes social-psychological cohesion in society.

• improvement of the people's level of confidence in the authorities, in particular, in regard to local self-government and especially to law enforcement bodies, where confidence is rather low. Given the current potential and resources, it is possible to raise the level of cohesion through consistent and dedicated work proving that when necessary, each individual's rights would be protected.
• use of such integration mechanisms for individuals and social groups as social dialogue, social alliance, the protection of interests of all participants of the social process, the totality of ways and means to overcome the value, role and ideological conflicts, as well as, the broadening of the NGO network, and the acceleration of the establishment of the social protection network.
• enhancement of application of social buffers against Armenian conditions, taking into consideration that transition to market economy has fragmented society, caused mass impoverishment, and forced people to find means of subsistence and survival on their own.
• better use of cultural integrators as efficient means of cohesion. From this point of view, it is necessary to put to work the mechanism of realization of the new cultural models and values, to overcome the old, nearly destroyed system of values, and to help people to acquire market economy values, to make universal those norms and values which have been dictated by the new social relations. It is necessary to demonstrate tolerance towards other cultures and other beliefs. It is no less important to protect national traditions, which have been preserved largely by the Armenian Apostolic Church (Box 3.5). These traditions kept Armenian society integrated over a long period of history and formed a high level of public consensus towards the goals of national development.