“The world-renowned philanthropist and entrepreneur, former ‘State Minister of the Nagorno-Karabakh Republic’ Ruben Vardanyan, who is currently in captivity in Azerbaijan, has sent a message to his compatriots through his family”—this is the introduction preceding the revelations of a man whom his family members, compatriots, and other sympathizers portray as a citizen of the world, a modern-day Erasmus of Rotterdam.
Unlike the 15th-century Dutch philosopher, Vardanyan is not a master of humanitarian affairs but rather a grounded and well-known figure in international criminal circles, skilled in financial manipulation. This genius of financial fraud has honed his expertise in large-scale gray operations within the banking sector, earning himself a reputation as a crowned authority.
Many who are connected to dubious business dealings and black-market activities shed tears for him. Now, facing Azerbaijani justice, he presents himself almost as if he were a spiritual ascetic, pleading for people to listen to his confession and believe that he should not be judged because he is as pure as a newborn. However…
“A true Armenian in spirit, thinking and speaking in Russian,” is how he describes himself—positioning himself as a “man of the universe” while also wanting to appear as a man of God. He expresses gratitude to everyone for their support, claiming it gives him strength, energy, and optimism. He does not complain about his physical condition and admits that he is at complete peace with himself.
He then apologizes to his family members, relatives, and close ones for the pain and anxiety he has caused, emphasizing that he chose his own path and feels no regret about it. But his circle of apologies should be expanded—not only should he apologize, but he must also repent. This includes the thousands of Azerbaijanis whom the Armenian aggressor deprived of their homes, their daily bread, and their hope for the future over the years, employing fascist methods.
The suffering nation endured for a long time, gathering its strength, and in September 2020, the long-awaited moment of response came—decisive and justified. The enemy’s dirty hand was severed from Karabakh, a sacred land for every Azerbaijani. However, a ten-thousand-strong group of Armenian armed forces, equipped with military gear and fortifications, barricaded itself in the heart of the historical region, adopting a defensive stance.
Their leaders outright refused dialogue with Baku, which sought to avoid further bloodshed and proposed negotiations to find a middle ground. The so-called leaders of the illegal entity behaved arrogantly, hiding behind the worn-out clichés of self-determination and the realization of an age-old dream. One thing was clear—there was no way out for them, and the so-called authorities of the unlawful, unrecognized entity chose to remain silent.
Then, suddenly and unexpectedly, Ruben Vardanyan appeared in Karabakh—an external pawn with a tainted reputation who caused a stir. The arrival of a wealthy man among the doomed immediately sparked excitement, even relief, similar to the reaction when another Russian adventurer and fraudster, German Sterligov, previously set foot in Karabakh.
Both ended in the same disgraceful manner, although their goals were different. The unsuccessful businessman from Moscow’s suburbs came to Karabakh to ignite enthusiasm and confidence among the separatists—and, of course, to profit—when they still felt like victors. Vardanyan, on the other hand, arrived as a supposed savior, even though the air was already thick with hopelessness. His message was simple: “If I have chosen to be among you, then the fight is just beginning, and I will save this doomed project.”
Having committed several consecutive illegal acts, unlawfully entering Azerbaijani territory in violation of the law on state borders, and committing several other gross violations, he now speaks of legality and the rule of law. He should remain silent and ask for mercy, yet he makes noise and demands rights, saying, ‘I have no objection to a trial. If you judge me, do it professionally, publicly, openly, according to the laws and procedures of Azerbaijan along with everyone else.’
And so, he is politely reminded that the trial is being conducted in accordance with Azerbaijani law. Yet, he keeps repeating the same thing.
He insists that foreign journalists and observers must be present at the trial because, in his view, the prosecution should not be afraid if it is confident in its case. But why does he assume that Azerbaijani justice has anything to fear? He denies any connection to the organized criminal group that, since the late 1980s, has terrorized Azerbaijanis not only in Karabakh but also beyond its borders, including within Armenia itself.
Denying the obvious is a futile endeavor, and this clearly demonstrates the subjectivity of a man caught red-handed. Vardanyan’s plea “not to falsify or manipulate documents and protocols” is entirely out of place and has nothing to do with the legal proceedings in Baku. A man who has always operated in the shadows and been deeply involved in fraudulent schemes should remain silent rather than babbling about non-existent violations and attempting to create a false perception of Azerbaijani justice.
International media have written extensively about the illegal origins of Vardanyan’s wealth. He amassed his millions through shady schemes involving Troika Bank and other financial institutions tied to international criminal networks. He has been involved in numerous offshore financial manipulations, and Interpol has tracked him beyond the post-Soviet space multiple times, yet he has always managed to evade capture.
He endlessly talks about truth and honesty, trying to portray Azerbaijani justice as attempting to turn the trial into a spectacle. It is important to note that by playing the role of an innocent simpleton, Vardanyan employs deceptive tactics, pretending to be naive in hopes of influencing the court in his favor. However, his demands are not only unrealistic but also absurd. He faces a series of serious charges, each warranting several years of hard labor in a high-security prison.
How can a man who spent millions on purchasing weapons for the illegal separatist regime in Karabakh now demand fairness for himself? The very idea is incomprehensible. Ambitious and overconfident, he deliberately acted against Azerbaijani law, creating new threats to its security.
Anyone who embarks on a path of crime must be prepared to face the consequences. Does Vardanyan not understand this? Does he not realize that investing in the exploitation of natural resources in an illegally established entity is inherently unlawful?
As a shrewd businessman, he gained the trust of the Russian peacekeeping contingent’s leadership and plunged into the black market. This comes as no surprise, given his history of dealing with cunning individuals like himself, without any regard for the law.
“I am being accused of everything… of everything that has happened since 1987. No problem, I am ready to accept the harshest punishment if it would help establish peace and stability,” the defendant proclaims emotionally, assuming that his words are convincing. However, he is not only being deceitful but also engaging in pure demagoguery. A man deeply entrenched in arms smuggling now presents himself as a dove of peace. What a disgrace.
Using his connections with the office of the scandalous Samantha Power—whose USAID operations were shut down by President Donald Trump—Vardanyan secured the support of the top ranks of the International Committee of the Red Cross (ICRC), leveraging its transport for his dangerous military plans to support the remnants of the Armenian army in Karabakh. If it were merely a matter of smuggling cigarettes—a trade the ICRC vehicles were also involved in—it would have been a lesser offense. But Vardanyan’s plans were far greater and far more sinister.
So, was he smuggling deadly weapons into Karabakh for the sake of peace and stability? Of course not.
“I knew what I was getting into when I moved to Karabakh… Even when someone sacrifices themselves for their homeland, family, or certain principles, it is solely their own decision and responsibility. So, in that sense, I acted consciously,”—this is yet another revealing statement, one that rings with a dual meaning. Both he and the Azerbaijani intelligence services knew exactly why Vardanyan ended up in Karabakh. These services had precise operational information about the movements and activities not only of such a high-profile figure but also of many similar couriers and emissaries.
As for his so-called “homeland,” which the defendant claims to serve, it would be worth clarifying which country he actually means. It is well known that his homeland could be Armenia or Russia (though he renounced Russian citizenship), or perhaps another country—but certainly not Azerbaijan, which he entered secretly. If his intentions had been pure and noble, he would have come as a guest through the front door rather than sneaking in through the back. The very fact that his mission was covert proves its subversive nature, which ultimately led to his downfall.
Presenting himself as overly sensitive and compassionate, Ruben Vardanyan, in his address, asks for forgiveness from the children who “lost their homeland.” Apparently, the thousands of Azerbaijani children who suffered the same fate do not fall into this category. Yet, it is precisely Vardanyan, along with others like Shakhramanyan and Gukasian, who are responsible for the forced displacement of innocent people. These ruthless vandals forbade innocent Azerbaijani families from living in their ancestral homes simply because of their ethnicity.
The barbarity that Armenians exhibited toward Azerbaijanis during the war and occupation is unparalleled in its sheer brutality. It stemmed from the unrelenting desire of a radical, Turkophobic faction to plunge Azerbaijan’s territories into chaos and disorder as part of an expansionist policy—aimed at creating a second Armenian state on historically Azerbaijani land. Just as their goal was criminal, so too were the means used to achieve it.
Vardanyan now proclaims, “Evil should never be answered with evil, as it only grows and becomes stronger.” But what do Azerbaijanis have to do with this statement? Does he truly believe that Azerbaijani actions led him to this realization? He references the Sumgait events, suggesting they paved the way for the Khojaly genocide. This is pure verbal deception. The entire world knows the details of the Sumgait events, where the central anti-hero was none other than the notorious repeat offender Eduard Grigoryan—a criminal who cold-bloodedly murdered nearly ten local Armenians. His actions were orchestrated by the Soviet KGB, which needed a trigger to accelerate the collapse of the USSR.
Khojaly and Sumgait are in no way comparable, as the causes behind the two tragedies are completely different. Sumgait was a carefully staged operation by the once-powerful Soviet intelligence services, whereas Khojaly was the deliberate, cold-blooded execution of a genocide based on ethnic and religious hatred—a war crime and a crime against humanity. No matter how hard Vardanyan tries to whitewash the atrocities of his compatriots, his efforts are futile.
If he genuinely believes that overcoming ethnic deadlock requires eliminating mutual hostility, resentment, and hatred, then he should address the Armenian people directly. Azerbaijanis have never harbored such animosity, nor are they at risk of doing so in the future.
A stable and long-term peace is not achieved through grandiose speeches but through concrete, directed actions by morally sound communities. Does Armenian society qualify as such? This is not a rhetorical question, and it would be worth asking Ruben Vardanyan himself, as well as his numerous like-minded supporters, who clung to the idea of severing Karabakh from Azerbaijan until the very end.
“Everything will be fine!”—Vardanyan concludes his message, dreaming of peace and tranquility exclusively for his own people while continuing to view Azerbaijanis as implacable enemies. Everything will indeed be fine, but only when the Turkophobia nurtured by Armenian radicalism fades into oblivion. For that to happen, Armenian society must go through a reckoning—a purification—to atone for its countless unrepented sins. This is an essential process for anyone who has not yet healed from the past.
Tofig Abbasov
