Cyprus 2018 International Religious Freedom Report
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Independent Due Diligence of the Banking System of Cyprus
PIMCO Europe Ltd 11 Baker Street London W1U 3AH England Tel: +44 20 3640 1000 Independent Due Diligence of the Banking System of Cyprus March 2013 Legal Disclaimer and Limiting Conditions This report sets forth information contemplated by the engagement of PIMCO Europe Ltd (together with its affiliates, “PIMCO”) by the Steering Committee (as defined herein) and is prepared in the form contemplated by the agreement between PIMCO Europe Ltd and the Central Bank of Cyprus (the “Agreement”). This report is intended to be read and used as a whole and not in parts. Separation or alteration of any section or page from the main body of this report is expressly forbidden. This report has been prepared exclusively for the Steering Committee. There are no third party beneficiaries with respect to this report, and PIMCO expressly disclaims any liability whatsoever (whether in contract, tort or otherwise) to any third party. PIMCO makes no representation or warranty (express or implied) to any third party in relation to this report. A decision by the Steering Committee to release this report to the public shall not constitute any permission, waiver or consent from PIMCO for any third party to rely on this report. Access to this report and its use by any third party implies acceptance by the third party of the terms and conditions contained in this section and other parts of this report. This report is, in all cases, subject to the limitations and other terms and conditions set forth herein and in the Agreement, in particular exclusions of liability. This report has been produced by using and in reliance on information furnished by third parties, including the Central Bank of Cyprus and the Participating Institutions to which this report relates. -
Monastery of Kykkos
Monastery of Kykkos 1 The monastery of the Virgin of Kykkos is located at an altitude of approximately 1,200 meters, about one kilometer from mountain Kykkos, a 1,318 m high peak in the western part of the Troodos range. That peak is also known by the name Throni or Throni of Panagia. The monastery is the most famous and rich among the active Cypriot monasteries of our time. It is also one of the most important in terms of history as well as national and social work. The Holy Monastery of Panagia of Kykkos was founded around the end of the 11th century by Byzantine Emperor Alexios I Komnenos, and since then has housed the icon of the Virgin reputedly painted by Apostle Luke. According to the tradition concerning the establishment of the Monastery, a virtuous hermit called Esaias used to live in a cave on the mountain of Kykkos. One day, Manuel Boutomites, the Byzantine governor of the island, who was spending his summer holidays at a village in the Marathasa valley went hunting and was lost in the forest. He came upon the hermit and asked him how he could go back. Esaias wished to avoid all things of this world and so did not reply. His attitude angered Boutomites, who resorted to verbal and even physical abuse. Shortly afterwards, Boutomites was taken ill with an incurable disease. This led him to recall his inhuman behaviour towards Esaias and asked God to make him well so that he could go to the hermit and ask him for his forgiveness. -
Reconstructing a Reunited Cyprus
Report-The day after-2 ENG:Layout 1 1/21/09 2:33 PM Page I The day after II Reconstructing a reunited Cyprus By PRAXOULA ANTONIADOU KYRIACOU ÖZLEM OĞUZ FIONA MULLEN PCC Paper 1/2009 Report-The day after-2 ENG:Layout 1 1/21/09 2:33 PM Page II Institutt for fredforskning International Peace Research Institute, Oslo (PRIO) Hausmanns gate 7, NO-0186 OSLO, Norway Tel. +47 22 54 77 00 Fax +47 22 54 77 01 Email: [email protected] Web: www.prio.no PRIO encourages its researchers and research affiliates to publish their work in peer-reviewed journals and book series, as well as in PRIOʼs own Report, Paper and Policy Brief series. In editing these series, we undertake a basic quality control, but PRIO does not as such have any view on political issues. We encourage our researchers actively to take part in public debates and give them full freedom of opinion. The responsibility and honour for the hypotheses, theories, findings and views expressed in our publications thus rests with the authors themselves. Disclaimer As a piece of independent research, the opinions and terminology contained in this report do not necessarily reflect the views of the British High Commission, which funded the research. Views and opinions expressed in this report are those of the authors and not of any companies or organizations with which they may have professional connections. © International Peace Research Institute, Oslo (PRIO), 2009 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or utilized in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without permission in writing from the copyright holder(s). -
The Success Story of Cyprus Fact Sheet 3 - Projects and Infrastructure to Tackle Water Shortage
The Success Story of Cyprus Fact Sheet 3 - Projects and infrastructure to tackle water shortage WW Water demand & Quality Ag code of Public Treatment & Infrastructure Pricing Stakeholders supply control practice Acceptance reuse KEYS FOR SUCCESS – Lessons learned from the success stories of Cyprus and Israel SUWANU EUROPE is a H2020 project aiming to promote the effective exchange of knowledge, experience and skills among practitioners and relevant actors on the use of reclaimed water in agriculture. This factsheet is part of a total of 17 factsheets that describe the successful reclamation practices of Israel and Cyprus in order to learn and boost implementation of solutions adapted to the European context. Our ultimate goal is to enhance acceptance and awareness to an alternative source of an increasingly scarce resource, water. The increasing water demand for both irrigation and human consumption, during the past century, has led to the development of large infrastructure projects in Cyprus, such as: 1) dams (e.g. construction of over 100 dams with total storage capacity of 332 MCM of water), 2) urban wastewater treatment plants/water reclamation plants (UWTPs), 3) water reallocation projects (e.g. large conveyors/reservoirs and drilled boreholes for domestic and irrigation purposes) to store, process and transfer water throughout the island and specifically to supply adequate irrigation water to agricultural areas and 4) desalination plants (Water Development Department, 2019). The annual inflow of water to the Cypriot dams (Figure 1) for the years 1987-2017 are presented in Figure 2, with an average value of 79 MCM/year, while the annual water to the dams for the year 2016-2017 was 48.9 MCM. -
The Sacraments of the Assyrian Church of the East
1 The Sacraments of the Assyrian Church of the East The Sacraments of the Assyrian Church of the East Most Rev. Mar Awa Royel Bishop of California First and foremost, in the Western theological jargon the word ‘sacrament’ is spoken of. It comes from the Latin sacramentum, which originally denoted a sacred oath; in general, it was the oath that a Roman soldier gave to Caesar upon the soldier’s inscription in the Roman army.1 It had, therefore, a sacred tone to it—one solemnly vowed to uphold and defend Caesar and the Roman Empire. In the Greek-speaking East, the word for sacrament is mysterion, and in its origins, it refers to the sacred, secret Mystery Cults of the Greek religion (the secret rites of ‘Bacchius’ come immediately to mind). Only those inducted into these sacred rites would be able to know the ‘mystery’ and what it entails. The Assyrian Church of the East makes use of the term rāzā to denote ‘sacrament’ or ‘mystery.’ It comes from the Middle Persian (Pahlavi) term ‘raz,’ meaning something concealed; hidden.2 It must have made its way into Assyrian and then Aramaic sometime in the 4th or 5th century B.C.3 A rāzā, or sacrament, is essentially a mystery through which God acts to impart to us his grace, but we don’t know how this happens. However, we do feel the 1 The first Christian writer to use the word ‘sacrament’ was Tertullian (3rd century), who explained that through Baptism we are ‘enlisted’ into the army of Christ. -
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450000 E 500000 E 550000 E 600000 E 650000 32o 30' 33o 00' 33o 30' 34o 00' 34o 30' Cape Andreas 395000 N 395000 N HQ UNFICYP MEDITERRANEAN SEA ﺍﻧﺘﺸﺎﺭ ﻗﻮﺓ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﳊﻔﻆ ﺍﻟﺴﻼﻡ ﰲ ﻗﱪﺹ Rizokarpaso 联塞部队部署 HQ UNPOL UNFICYP DEPLOYMENT FMPU Multinational Ayia Trias DÉPLOIEMENT DE L’UNFICYP Yialousa o o Vathylakas 35 30' 35 30' ДИСЛОКАЦИЯ ВСООНК MFR UNITED KINGDOM Sector 2 Leonarisso DESPLIEGUE DE L A UNFICYP HQ ARGENTINA Ephtakomi UNITED KINGDOM Galatia Cape Kormakiti SLOVAKIA Akanthou Komi Kebir UNPOL 500 m HQ Sector 1 Ardhana Karavas KYRENIA 500 m Kormakiti Lapithos Ayios Amvrosios Temblos Boghaz ARGENTINA / PARAGUAY / BRAZIL Dhiorios Myrtou 500 m Bellapais Trypimeni Trikomo ARGENTINA / CHILE 500 m 500 m Famagusta SECTOR 1 Lefkoniko Bay Sector 4 UNPOL VE WE K. Dhikomo Chatos WE XE HQ 390000 N UNPOL Kythrea 390000 N UNPOL VD WD ari WD XD Skylloura m Geunyeli Bey Keuy K. Monastir SLOVAKIA Mansoura Morphou am SLOVAKIA K. Pyrgos Morphou Philia Dhenia M Kaimakli Angastina Strovilia Post Kokkina Bay P. Zodhia LP 0 Prastio 90 Northing 9 Northing Selemant Limnitis Avlona UNPOL Pomos NICOSIA UNPOL 500 m Karavostasi Xeros UNPA Tymbou (Ercan) FAMAGUSTA UNPOL s s Cape Arnauti ti it a Akaki SECTOR 2 o Lefka r Kondea Kalopsidha Varosha Yialia Ambelikou n e o Arsos m m r a Khrysokhou a ro te rg Dherinia s t s Athienou SECTOR 4 e Bay is s ri SLOVAKIA t Linou A e P ( ) Mavroli rio P Athna Akhna 500 m u Marki Prodhromi Polis ko Evrykhou 500 m Klirou Troulli 1000 m S Louroujina UNPOL o o Pyla 35 00' 35 00' Kakopetria 500 mKochati Lymbia 1000 m DHEKELIA Ayia Napa Cape 500 m Pedhoulas SLOVAKIA S.B.A. -
Memorandum Exploitation of Maronite Properties in Occupied Cyprus 1
Memorandum Exploitation of Maronite Properties in Occupied Cyprus 1. The Maronite Community in Cyprus has a history that goes back many centuries (over 1000 years). The Maronites of Cyprus practice their own Catholic Maronite religion, they have their own Arabic language, although they all are fluent in Greek, they use the Aramaic language in their liturgy and they have their own customs and culture. As an integral part of the people of Cyprus, when Cyprus declared its independence and the 1960 constitutional arrangements were imposed, the Maronite Community chose to belong, for constitutional purposes, to the Greek Cypriot Community. With the first census carried out by the newly established Republic of Cyprus in 1960, there were approximately 2572 Maronites living in Cyprus. 2. The Turkish military invasion of 1974 resulted in the occupation of all the Maronite villages, namely Kormakitis, Asomatos, Ayia Marina and Karpashia. Subsequently, the vast majority of the Maronite Community was displaced from its historical and cultural localities. Today, about 98% of the Community which now number about 6000 are refugees and are located in the areas controlled by the Cyprus Government. Specifically their occupied villages are as follows: • Asomatos: The village lies in the Kyrenia district. It is the second largest Maronite village. Prior to 1974, the inhabitants of Asomatos were nearly seven hundred. Today, only five Maronites live in the village. The Turkish army has established two centers in the village, one of them in the elementary school and the other in several houses. Several storage houses for petrol, food and artilleries have been serving the army in close proximity to the military camps. -
“Religious Freedom and Holy Sites in the Republic of Cyprus”
“Religious Freedom and Holy Sites in the Republic of Cyprus”. “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.” (Article 18, UN Universal Declaration of Human Rights) Cyprus possesses a unique history and an ancient civilization that dates back to 9000 BC. Thanks to its geographical location close to the Holy Land, it was one of the earliest countries to embrace Christianity: in 45 AD, when the Apostles Paul, Barnabas and Mark travelled to the island and preached the gospel. It is for this reason that the whole island resembles an open museum of Christian Art, with a huge number of churches and monasteries in urban rural and mountainous areas, frequently decorated with mosaics, murals and icons from every historical period. In Cyprus, the religion of the vast majority of the population – 80% – is Orthodox Christian, while 18% are Muslims and 2% is Maronite Christians, Armenians and Latins. Throughout history, the island’s religious communities coexisted and cooperated together without so much as a single religious conflict! On the contrary, the degree of mutual respect and acceptance was such that, in the towns and villages of Cyprus, Christian churches frequently stood next to Muslim mosques. People lived together, side by side, they took part in one another’s celebrations and they shared one another’s joys and sorrows. This long tradition of peace and friendship among the island’s communities was shattered and mortally wounded by the tragic events of 1974. -
Old Saint George Church in Kormakitis/Koruçam
Old Saint George Church in Kormakitis/Koruçam PROJECT OVERVIEW Start Date: July 2014 End Date: September 2015 Type of intervention: Conservation works Total cost: 195,265 Euro The Maronite Old Saint George Church is located in the village of Kormakitis/Kormacit/Koruçam. The Church was built in the XVI century. The church is in the monastery within the nun’s court. It was the main church of the Maronite community until the early 20th century when it ceded with the building of the new Saint George cathedral. Designs carried out in 2014 by the Maronite Church Committee through a tri-communal team of architects, engineers and quantity surveyor identified the following needs: Structural conservation of the main body of the church (including foundation, walls, floor and vaulted roof); Reconstruction of the belfry; Landscaping. The restoration of the church included the following interventions: Removal of all concrete and cement that had been applied on the original stone structure of the church); Structural conservation on the main body (foundations, walls, floor and vaulted roof) of the church; Upgrade of the courtyard; Provision of proper drainage and protection of the foundations; Removal of terrazzo tiles and installation of Cyprus marble; Restoration of wooden doors which are of exceptional historical and archaeological value; Waterproof roof and foundations; Reconstruction of the bell tower and installation of a new bell; Electrical cabling and wiring; Fittings for electricity; Upgrade of the courtyard and provision of accessibility to persons with disabilities. The project was fully funded by the European Union. Total cost (including works and supervision) 195,265 Euro. -
The Gordian Knot: American and British Policy Concerning the Cyprus Issue: 1952-1974
THE GORDIAN KNOT: AMERICAN AND BRITISH POLICY CONCERNING THE CYPRUS ISSUE: 1952-1974 Michael M. Carver A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of The requirements for the degree of MASTER OF ARTS May 2006 Committee: Dr. Douglas J. Forsyth, Advisor Dr. Gary R. Hess ii ABSTRACT Douglas J. Forsyth, Advisor This study examines the role of both the United States and Great Britain during a series of crises that plagued Cyprus from the mid 1950s until the 1974 invasion by Turkey that led to the takeover of approximately one-third of the island and its partition. Initially an ancient Greek colony, Cyprus was conquered by the Ottoman Empire in the late 16th century, which allowed the native peoples to take part in the island’s governance. But the idea of Cyprus’ reunification with the Greek mainland, known as enosis, remained a significant tenet to most Greek-Cypriots. The movement to make enosis a reality gained strength following the island’s occupation in 1878 by Great Britain. Cyprus was integrated into the British imperialist agenda until the end of the Second World War when American and Soviet hegemony supplanted European colonialism. Beginning in 1955, Cyprus became a battleground between British officials and terrorists of the pro-enosis EOKA group until 1959 when the independence of Cyprus was negotiated between Britain and the governments of Greece and Turkey. The United States remained largely absent during this period, but during the 1960s and 1970s came to play an increasingly assertive role whenever intercommunal fighting between the Greek and Turkish-Cypriot populations threatened to spill over into Greece and Turkey, and endanger the southeastern flank of NATO. -
The Great and Holy Synod and Why It Is Important for Orthodoxy
The Great and Holy Synod And Why It is Important for Orthodoxy Background Information—The Ecumenical Councils In the year 325, the Emperor Constantine convened the First Ecumenical Council in Nicea. Why? To put order where there was chaos. In the first three centuries of Christianity, the church was underground and persecuted. When Christianity became the legal religion of the Roman Empire in the early 4th century, as the churches of the various cities began communicating openly, there was disagreement, even scandal and heresy, because there was not agreement on basic tenets of the faith. The First Ecumenical Council gathered all the bishops of all the churches together, and after deliberation and prayer, the result of this Council was the Nicene Creed (our confession of faith) and the Canon of Scripture. Between 325 and 787, seven such Councils were held, which have given us the backbone of our Orthodox theology and praxis. For a Council to be truly “Ecumenical”, it means that all the churches are involved. Following the Great Schism in 1054, and now the further fracturing of Christianity into thousands of denominations, it is not possible to have a Council that is truly “Ecumenical.” The Autocephalous Churches In the Ancient Church, there were five “Patriarchates”—Rome, Constantinople, Jerusalem, Antioch and Alexandria. It is not the Orthodox “tradition” to have one “pope” who speaks infallibly for the whole church. Rather, our system of governance is “collegial” or “synodical.” There were, in the beginning, five autocephalous, or self- governing churches, each being led by a “Patriarch.” The Patriarch of Constantinople is recognized as the “Ecumenical Patriarch.” While he does not have administrative authority over the “Autocephalous” Churches, when all the churches gather together, he sits as the “first among equals.” The Seven Ecumenical Councils, or Synods, were convened under the “synodical” system that was the “tradition” among the ancient Patriarchates. -
Bishop Porfyrios of Neapolis of the Church of Cyprus
Speech of His Grace Bishop Porfyrios of Neapolis “Religious Freedom in the Republic of Cyprus” at the event: “Human Rights within the European Union” (05-12-2018). In July 1974, as many of you will know, Turkey invaded Cyprus with a large military force, taking advantage of the coup d’état carried out by the military junta in Greece against Archbishop Makarios III, the elected President of the Republic of Cyprus. On August 16, the fighting stopped but 43 years on, the wounds to body of the island have still not healed. Some 37% of its territory remains occupied by the Turkish army, which maintains a force of 40,000 soldiers there. In so doing, it has made Cyprus one of the most heavily militarised places in the world. Some 180,000 Greek Cypriots were expelled from their homes and properties. Today, around 500 remain enclaved in the Karpas peninsula and the Maronite villages. In November 1983, the occupation regime declared the independence of the so-called “Turkish Republic of Northern Cyprus”, in a move that was condemned by the United Nations Security Council. No other country, apart from Turkey, has recognised the illegal entity. As a result of the invasion, Christian monuments and those of other faiths, sacred and archaeological sites were desecrated, looted and destroyed. Everything that adorned the 575 Orthodox churches in the occupied areas was stolen. Some 20,000 holy icons, wall paintings, mosaics, gospels, sacred vessels, manuscripts, old books, iconostases and, generally speaking, anything that could be stolen for material gain was looted and sold abroad.