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Արցախի փակուած թեմի պատմութիւնից (1933-1988)
(2017) Տ. Ներսէս Քահանայ Ասրեան
After the closure of the Artsakh Diocese in 1933 the spiritual and political problems of Artsakh remained in the center of attention of the Catholicosate of Etchmiadzin. Etchmiadzin also tried to revive church life and reclaim churches in Nagorno Karabakh both through sending priests to Artsakh and through the clergy of the Diocese of Baku and Turkestan, but to no avail.
After the meeting of Archbishop Gevorg Chorekchyan with Joseph Stalin on April 19, 1945, the Soviet authorities' pressure on the Armenian Church was reduced, and some closed churches were reopened. Thanks to the efforts of the Prelate of Baku and Turkestan, Fr. Vardges Grigoryan, in 1945 the Martakert Surp Hovhannu Garabed Church was reopened. The church, however, was closed and reopened several times during 1955 and 1956. Eventually, the lack of a priest and the difficult conditions created by the Azeri authorities led to the closure of the church. Later on it was converted to a cinema. The Azeri authorities prevented all further attempts to reopen churches and send clergy to Artsakh.
In 1957 Catholicos Vazgen I paid a three-day pastoral visit to Artsakh. This was an exceptional visit during the Soviet period, and a very important event, which gave new impetus to the reclamation of the churches of Artsakh. In addition, the Catholicos raised the issue of the unification of Artsakh with Soviet Armenia. These issues, however, remained unaddressed by the Soviet authorities.
In order to fully eliminate Armenians and any traces of the Armenian Church from the Autonomous Region of Nagorno Karabagh, throughout the 1950 and 1960s the Azeri authorities continued to destroy the spiritual and cultural heritage of the Artsakh diocese through vandalism and barbarity on a large scale. They also rewrote the history of the region, claiming Azeri ancestry for the natives of the region and integrating them into Azeri history.
For the natives of Artsakh the 1988 national liberation movement was the only way to restore and preserve national identity, the right to freedom of conscience and religion.
Mainly using unpublished archival documents and material, the author sheds light on the history of the Diocese during these difficult decades.
Նախիջեւանն ըստ Մ. Նահանգների պետքարտուղարութեան եւ Հայաստանի ազգային արխիւի փաստաթղթերի (1918-1920)
(2017) Գայիանէ Մախմուրեան
The paper focuses on the basic turning points in the fate of Nakhidjevan Province, which was made part of the Armenian Oblast in 1828. The article, using new archival materials from the US State Department, particularly highlights the battles which led to the destruction of the Armenian villages of the province and the killing of thousands of Armenians as the province changed hands between the Armenians and local Muslims, who outnumbered the native Armenians.
The paper details the involvement of British, Soviet and Turkish forces in the area, the Republic of Armenia, and both the local Muslims and the native Armenians, all trying to grab this strategic piece of land.
Eventually, between 12 and 15 July 1920 the Armenian army moved forth, and the Muslims recognized Sharur-Nakhidjevan as part of the Armenian Republic. However, the entrance of the Red Army into the region on July 28, the unsuccessful Soviet Armenian negotiations in Moscow and the war launched by Mustafa Kemal against the Republic of Armenia on September 20 blocked the accession of Nakhijecvan to Armenia.
Հնչակեանների գործունէութիւնը 1917ի ռուսական յեղափոխութիւնների շրջանում (1917 Փետրուար-1918 Մայիս)
(2017) Գեղամ Յովհաննիսեան
The 1917 February revolution in Tsarist Russia gave a further stimulus to the Hnchakyan Party. The party welcomed the overthrow of the tsarist regime and supported the policies of the Provisional Government.
However, the party was not unified in its views. The fate of Western Armenia further fueled ideological differences.
The Western Armenian Hnchakyans were against the activity of Bolsheviks, who called for the withdrawal of the Russian army from the Russo-Turkish battlefronts. Such a withdrawal would leave the Armenians undefended against the Turkish nationalists who had committed genocide against the Western Armenians. Besides, such an act would render the establishment of Armenian governance over Western Armenia and Cilicia almost impossible. Indeed, for the Western Armenian Hnchakyans the most eminent issue was the liberation of Western Armenia from the Turks.
On the other hand, most of the Eastern Armenian Hnchakyans were inclined towards the social democrat Mensheviks, while others were inclined towards the Bolsheviks. In order to resolve these outstanding issues a party conference was held in Tiflis in June 1917. The Conference came up with a new policy platform for the Party.
Against the backdrop of the messy conditions of the Armenians lived in during the February 1917 Russian revolution and the mixed and conflictual views they had regarding the ongoing political developments, the article analyses the steps taken by the Social Democrat Hnchak Party leadership in upholding the rights of the Armenians.
Ս. Դ. Հնչակեան կուսակցութեան Ալեքսանդրապոլի «Արագած» մասնաճիւղի 1895-1904 շրջանի գործունէութիւնից
(2017) Արմէն Հայրապետեան
The tense reactivation of the SDHP Aragats Chapter of Alexandrapol and its environs, in the mid-1890s was triggered by the anti-Armenian policy of Tsarist Russia. The Chapter had 6000 members listed in 70 groups, and a 40-member-strong paramilitary group. The Chapter's popularity and reputation rose significantly due to the vigorous struggle it launched against the Tsarist "Law on the Confiscation of the Property of the Armenian Church". This act of expropriation aroused indignation among the Armenians, since the Armenian Church was perceived as the main Armenian institution safeguarding Armenian interests in Eastern Armenia.
The first mass demonstrations led by the Hunchaks took place in Alexandrapol. Masses rallied in other Armenian-populated towns of Transcaucasia too. The state reacted by conducting a spate of intimidating acts.
The Chapter counter-acted by assasinating a Russian priest, Vasilyev, who was accused of converting Orthodox Armenians to the Russian Church. The assasination was the result of a decision taken by the inner circle of the Chapter on August 12, 1903.
The assasination was followed by a more daring decision, to kill Prince G. Golitsyn, the governor of the Caucasus, who headed the anti-Armenian state policy. A party-member volunteer by the of Harutyun Zakaryan was to head the assassins, and the decision was executed on October 14, 1903. Three Hunchak hitmen attacked the governor with poisoned daggers on his way from Tbilisi to Kojor. Badly injured, the governor survived the attack, yet suffered mental illness.
Eventually, on January 1, 1905 Golitsyn was dismissed and on August 1, the notorious anti-Armenian law of Armenian Church property confiscation was annulled.
Հայերի դերը Օսմանեան կայսրութեան առեւտրական կեանքում եւ պոլսահայ գաղթօջախի թուաքանակը (1780-1820ականներ)
(2017) Արման Մալոյեան
In the second half of the 18th century a considerable number of urban Western Armenians lived in Constantinople, the capital of the Ottoman Empire, which had a mixture of Armenians from different provinces of Western Armenia. As Constantinople was the main sociopolitical centre of Western Armenians, it is important to study the demography of its Armenian community; in addition, the second half of the 18th century has been relatively little studied. The sustainability and vitality of the Armenian community of Constantinople greatly depended upon the continuous inflow of Armenians from the provinces. Owing to this fact the town maintained its role as the political, spiritual and cultural-educational centre of Western Armenians.
Basing his conclusions on a comparative study of data provided by Armenian and foreign authors, the author states that the information provided by the French traveller G.-A. Olivier, who rated the Constantinople Armenians as the main and most knowledgeable traders in the Ottoman Empire, must be true. This means that Armenians had the largest markest share of the Ottoman Empire's domestic trade.
On the other hand, the author disagrees and has reservations when Olivier puts the number of Constantinople Armenians at around 7-8000. The author argues that in the 1790s the number should be closer to 10,000 but not more than that. The author notes that the fluctuation of the number of Armenians in Constantinople was due to domestic and foreign factors. For instance a number of those who came from the provinces returned to their birthplaces at a later stage or continued on to Europe. The increase of the number of Armenians in Constantinople was at the expense of their number in the provinces. Armenians fled the provinces because of the increasing persecution against Christians.