HU Repository
HU Repository serves as an academic and research repository, offering a rich assortment of Haigazian Armenological Review research outputs along with publications from the Armenian Diaspora Research Center (ADRC) and Haigazian University Press (HU Press). Additionally, it hosts a repository of MA and MBA theses.
With a focus to meet the needs of scholars, students, and researchers within and beyond the Haigazian University community, our repository provides seamless access to a diverse range of scholarly materials. Whether you're delving into historical studies, exploring contemporary research topics, or seeking insights from thesis works, the HU Repository stands as a cornerstone for intellectual inquiry and collaboration.
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Խորհրդային Հայաստանի բռնադատուած փիլիսոփայ Միսակ Խոստիկեանի կորսուած համարուող գիտական եւ գրական ժառանգութեան մասին
(2009) Նատալիա Յարութիւնեան
The researcher is dedicated to one of the most enigmatic personalities in Soviet Armenia, philosopher, philologist, and historian Missak Khostikian (born in Van, 1881, died probably in 1938, location unknown). According to official data, after February 6, 1938, when he was arrested, Khostikian's scientific and literary works in Armenia disappeared. His name disappeared from Yerevan State University documents too. Though Khostikian was rehabilitaed in 1956, details of his biograph and several files were kept locked in KGB archives until the late 1980s. Still, the most important documents (the file No 4743) are locked in KGB archives. Fortunately, some of these were filmed for a documentary film featuring his son, the renowned actor Armen Khostikian (2007).
The biography in the abridged version of the Armenian Encyclopedia is the only data available for the public about M. Khostikian.
Through archival materials and extended research in the Museum of Art and Literature, the author discovered significant information about Khostikian which we put together in this report. This report rectifies some information and clarifies other uncertainties regarding Khostikian's biography. Bakhtiar Hovakimian's Armenian Pseudonyms Dictionary enabled the author to trace back and uncover a number of Khostiokian's philosophical views and his concerns regarding the methodology of educating the young Armenian generation. Among the finds were three lectures dated 1913-14 and three textbooks for studying German in Soviet Armenian schools dated 1935-37. However, the scientific works of Khostikian that covered the first fifteen years of the Soviet period in Armenia (1920-1935) and included translations of medieval texts of Armenian philosophers and his comments have not been recovered and could be truly lost.
Khostikian was one of the very first scholars to present a Ph.D. dissertation, entitled "David der Philosoph", on the late-fifth century Armenian philosopher, David the Invincible, which was presented to Marburg University (Germany) and was defended in Bern University (Switzerland) in 1907.
Harutunian assesses the extent to which Khostikian's philosophical heritage was evaluated by scholars who wrote about David the Invincible. She believes that through this article she has raised problems of black holes and blind spots regarding a number of scholars who disappeared during the Stalin purges.
Հայերը Հիւսիսային, Կենտրոնական եւ Հարաւային Ափրիկէում
(2009) Արծուի Բախչինեան
The article is a compilation of data and information about Armenian travelers, inhabitants and communities in Northern, Central and Southern Africa, a change from the history of Armenians in African countries like Egypt, Ethiopia and Sudan, which are relatively better researched.
The first evidence of the Armenian presence in Africa is in the Jugurthine War (between Rome and Numidia) in 115-105 B.C., when Armenian soldiers remained in Northern Africa and participated in the formation of the Moor nation. In the early Middle Ages several Armenian military figures from the Byzantine Empire led military operations in Northern Africa.
During the medieval period of few Armenians appear occasionally in various parts of the African continent. The first Armenian settlements in Algeria and Libya are dated in the 1880s. Groups of Armenian survivors from the genocide in the Ottoman Empire in 1915-1922 settled in Algeria. Tunisia and Morocco, after arriving there by sea. In 1955-1956 there were 80 Armenian families (about 400 people) in Morocco, 120 families (circa 500 people) in Algeria, 25 families (around 80 people) in Tunisia and 70-80 families in Libya.
At the beginning of the 20th century some Armenians settled in different parts of "black" Africa. Some of the ethnic Zairians belonged to the Armenian Apostolic Church. Large Armenian communities existed in Nigeria and South Africa.
Generally, the Armenians were involved in business, trade and crafts. Armenian artists and intellectuals contributed to the growth and development of local architectural, public health and scientific activities in diverse African states.
Որոշ զուգահեռներ Կոմիտասի եւ Բելա Բարտոկի միջեւ
(2009) Տաթեւիկ Շախկուլեան
The article brings to light the various similarities and parallels that existed between the great Armenian and Hungarian musicologists, Komitas (1869-1935) and Bella Bartok (1881-1945).
Both were the founders of their national polyphonic music, both were devout researchers and ethnographic song collectors, both were born outside their historic fatherland, yet both performed in their countries and abroad, died abroad and eventually were reburied in their fatherland. Both collected and studied folfloric songs and music and saved them from disappearance, and they loved and appreciated the music and songs of their neighboring nations, as they believed that music and songs of neighboring nations interact influence each other. This is why, alongside Armenian ethnographic songs, Komitas collected Kurdish, Greek, Arabic, Turkish, Persian, Assyrian and other popular songs and music. Likewise, Bartok used to pay visits to neighboring nations, like the Romanians, Slovaks, Ukrainians, Serbs, Croats, and Turks. He too, like Komitas, highlighted the similarities and differences in his public lectures. Furthermore, both paid special attention to the minute and specific peculiarities of the music of each region and found that remote and distant villages were the best places to look for ethnographic songs, since these places were less influenced by foreign penetration and their music was well preserved. Both complained that their national music has been tarnished by foreign influence, and both created a unique national musical mentality and offered innovative ideas for the diverse particulars of music, including harmony, polyphony, rythm, etc.
Having said this, it seems strange that these two contemporaneous musicologists never met and never referred to each other's works.
Շամախու Հայոց Թեմի Մէյսարիի Սբ. Աստուածածին Վանքի Պատմութիւնից
(2009) Գէորգ Ստեփանեան
Rich historical, archival and statistical data and information give ample evidence that Shamakhi, the oldest city in the Eastern Caucasus was inhabited by Armenians from time immemorial.
In the 19th century the Armenians of Shamakhi had an active social, economic and cultural-educational life.
The author assesses the contribution the Shamakhi Armenians made to the growth and development of the economic and socio-cultural aspects of the city, which lost its role after the regional administration was relocated in Baku.
The article names the Armenian figures of the city who held high administrative positions, and highlights particularly the school network of the Armenians of Shamakhi and their endeavour to maintain these Armenian schools.