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Item Շտեմարան պիտանի գիտելեացը եւ իր «յայտարարութիւն»ը(2018) Վեր. Յարութիւն ՍելիմեանIn 1839 the first Armenian Protestant monthly, Shdemaran Bidani Kideliats, was launched in Smyrna, prior to the official proclamation of the Armenian Protestant millet in Ottoman Turkey in 1848. The monthly stated its mission and objectives in the "Announcement", which was published in its first issue. After highlighting certain general aspects of the monthly and describing its nature, the author highlights the main issues raised, like the language (which was to be colloquial Western Armenian, rather than Classical Armenian, krapar), the theology that was to be disseminated, the policies of the newspaper regarding enlightenment, education, innovations, translation, cultural news and scientific developments in the West.Item Բենիամին Նուրիկեանէն նամակներ՝ Սիլվա Կապուտիկեանին, Անդրանիկ Ծառուկեանին, Յակոբ Ասատուրեանին եւ Համաստեղին ու հարազատներուն(2018) Յարութ ԿիւլիւզեանA set of ten letters sent by the renowned Armenian-American writer Penyamin Nourigian and addressed to his penpalls are published here. Some of the letters are feedback on his readings of the books of his friends. Others are related to his writings. Among the published documents his autobiography sent to Silva Gaboudigian reflects his modest character, his feelings towards his birthplace and some of his thoughts about literature and Armenian-American literature.Item Ռուբէն Արքեպիսկոպոս Մանասեանի զեկուցագիրը հեռաւոր Արեւելքի հայ համայնքների մասին(2018) Արծուի ԲախչինեանThe text is the report of Archbishop Ruben Manasyan (1886-1955) addressed to Catholicos Gevorg V (1847-1930) of Etchmiadzin, written in 1925 about his journey to Siberia and the Far East. Manasyan particularly reports on the handful of Armenians living in the Far East cities of Russia, China, Japan, Singapore and Indonesia. He reports on their religious, educational and public activities as well as the prevailing atmosphere in the community and provides some demographic data. The report contains rare information about the Armenian communities of the Far East.Item Երկու փաստաթուղթ լիբանահայ կեանքէն. Ա.- Էջ մը Պէյրութի 1918-20ի հայկական պատմութեան, Բ.- Լիբանահայութիւնը 1930ականներու սկիզբին(2018) Անդրանիկ ՏագէսեանThe 20th century history of the Armenian community of Lebanon has an excess of blank pages. Several events, details and aspects need further research and clarification. The author notes that particularly the period between 1914 and the 1940s needs extensive research and examination in order to generate a reliable and relatively satisfactory narrative of the Armenian community of the time. The author offers two unpublished documents which shed light on a section of the said period. The first document provides certain data and information on the conditions of the Armenians in Beirut between 1918 and 1919, when the survivors of the exiled Armenians pour into Beirut from Damascus and the Arab hinterland to return to their hometowns in Cilicia, and the preoccupations of the Armenian authorities. The second document is a report produced by the Armenian Prelacy of Beirut. The report focuses on the social, institutional, educational, family, organizational, residential and economic conditions of the Armenians in Lebanon in the early 1930s.Item Ինքնապաշտպանութեան փորձ մը կիլիկեհայութեան համար(2018) Վաչէ ՂազարեանIn 1912, there was growing concern among the Armenians of Egypt with regard to the deteriorating conditions of Armenians living in Cilicia. These concerns led to the formation of an Armenian National Self-Defense Committee in Egypt for the purpose of helping their Cilician compatriots. The eruption of the Balkan War in October 1912 persuaded the Committee of the urgency of preparing of a revolt in Cilicia. The plan, put together hastily, necessitated a negotiation with the Greeks in Athens to secure a shipment of weapons and ammunition to Cilicia. The new plan met with opposition from numerous influential lay and religious personalities and, in particular, from the Armenian National Delegation that was created in November 1912 to seek reforms in Armenian-inhabited provinces of the Ottoman Empire-Cilicia excluded-through negotiations with the European Powers. The Committee's plan failed when the landing of the weapons acquired from the Greeks did not take place on the shores of Cilicia. Hoping to clarify certain facts, this short study includes three unpublished documents related to ensuing attempts by the Egyptian Armenian community to enable the Armenians of Cilicia to defend themselves against Turkish harassment and massacres. The paper also aims at examining the contradictory, often confusing, accounts found in various sources touching upon the Armenian National Committee's plan.Item Միհրան Մինասեան(2018) Անտիպ փաստաթուղթեր Քեսապի 1909ի կոտորածին մասինThe author introduces seven unpublished documents related to the massacres of Kesab in 1909. Four of these documents are reports written by Roupen Edjzadjian and Hovhannes Djeredjian, who were sent to the region by the Aleppo prelacy to examine and provide first hand information and data on the living conditions of the local population. One of the documents is a partial list of the names of Kessab Armenians who were killed during the massacres and is enriched with further details. Three of the documents were written by the local clerics. The documents shed light on the population during the post-massacres period, their dire living conditions, the extreme poverty, the danger of famine, the halting of state relief, the freeing of a number of the criminals from jails and their uncontrolled circulation on the streets, the desperation prevailing among the population, and similar issues. One of the documents provides very important statistics on the local population and the material losses it sustained including the destruction of personal and public properties, like houses and churches. These documents shed new light on the 1909 massacres in Kesab and extend academic knowledge on the Cilician Massacres to include the episodic information known about their extension to the Kesab region.Item Թբիլիսիի հայ համայնքի ներկայ իրավիճակը(2018) Լուսինէ Տանաջեան; Սօնա ՆերսիսեանThe Armenian community of Tbilissi is one of the oldest Armenian communities in the Diaspora. Due to political changes in the country and shifts in Armenian-Georgian relations, the community has undergone different ups and downs throughout history. Basing their conclusions on material gathered from field work and data collected from recently conducted surveys, the authors shed light on certain aspects of the current socio-economic and cultural conditions of the community, the shifts in identity of the community and its migratory trends. The paper focuses on demographic feature of the families, intra-communal visits and intra-communal coherence, visits to Armenia, the local Armenian school and community outlet network, the value system of the Tbilissi Armenians, and their mobility, as well as their identity transformation. Special attention has been paid to the Armenian activists of the community and the role the local Armenian Church plays in maintaining its flock and Armenian identity.Item A Reflection of the Constitutional Ramgavar Youth's Political Thinking During 1912-1913 Via Istanbul-Based Veradzenunt(2018) Bedros Torosian1912ին, իր հիմնադրութենէն քանի մը ամիս ետք, Հայ Սահմանադիր Ռամկավար Կուսակցութեան Համալասարանական Միութիւնը սկսաւ հրատարակել իր պաշտօնական օրկանը՝ Վերածնունդ ամսագիրը Պոլսոյ մէջ: Պարբերաթերթին կ'աշխատակցին արեւմտահայ երիտասարդ մտաւորականներ, ինչպէս՝ Ռուբէն Կամսարական, Լեւոն Աճէմեան, Արմենակ Հայկունի, Յովհաննէս Պօղոսեան, Միքայէլ Նաթանեան: Հեղինակը օգտագործելով Վերածնունդը իբրեւ սկզբնաղբիւր՝ կը ներկայացնէ քիչ ուսումնասիրուած հայ սահմանադիր ռամկավար երիտասարդութեան քաղաքական միտքը եւ անոր որդեգրած դիրքը օսմանեան հայրենիքին թէ՛ ներքին եւ թէ՛ արտաքին քաղաքական իրադարձութիւններուն հանդէպ, «օսմանցիութեան» գաղափարախօսութեան եւ՝ սահմանադրութեան հանդէպ: Միաժամանակ, յօդուածը լուսարձակի տակ կ'առնէ սահմանադիր ռամկավարներու ըմբռնումները հայ ազգային կեանքին նկատմամբ:Item «Մուսալեռցի» խմբի անուանման առաջացման եւ փոխակերպման հարցի շուրջ(2018) Խորէն ԳրիգորեանThe author draws attention to the ethnonym Musalertsi (son of, native of Musa Ler) its origins, and the reasons why the Musa Ler population called itself such. He analyses the evolution of the ethnonym based on available literary sources. The paper argues that the self-naming of this Armenian subgroup was a result of the development of an identity during the Genocide years and underlines the importance of this self-naming process. Furthermore, it discusses how this self-naming proces was mostly related to the public response and events that this subgroup faced during the Genocide, as well as their epic transformation in the memory of this subgroup. The author examines the different ethnonyms the subgroup gave to itself, like Kistineg (meaning Christian, Christian language). He underlines the fact that not a single source perceived the natives as a unified group, and that only after the defensive fightings were they named Svediatsi (people of Svedia), Sevediahay (Armenians of Svedia). These were transformed into Musalertsi and gained further legitimacy and popularity due to Frants Werfel's novel, The Forty Days of Musa Dagh, published in 1933.Item Բազմաձեւ գրուող բառեր (Կ - Օ)(2018) Արմենակ ԵղիայեանThe author highlights a number of words with different spellings in contemporary Western Armenian. Based on various Western and Eastern Armenian dictionaries, the author speculates why these have different spellings and when they started having diverse spellings. The author anaylses the different spellings of these words based on diverse criteria, like the existence (or non-existence) of similar suffixes/prefixes, shifts of pronunciations of certain letters, or historical changes in the meaning of the word, and suggests a unified/single spelling for each word with an eye to unified spelling with contemporary Eastern Armenian. The first part of this study was published in the 37th volume of the Haigazian Armenological Review.Item Հայաստանից արտագաղթը. իրավիճակի որակական եւ քանակական իրողութիւնները(2018) Ռուբէն ԵգանեանOne of the most critical developments in post-independent Armenia has been the non-stop emigration of its population. Estimates vary on the number of residents of the country who have left. However, at least one million Armenians have emigrated in the last quarter of a century. In proportion to its small population, this has been assessed as a large percentage that menaces the sustainability of the country. The paper focuses in depth on this topic. It argues that emigration had started long before the country proclaimed independence in 1991. The author notes that already during the pre-independence decades of 1960-1980s an outflow was observed. However this outflow was basically towards the Soviet countries. Besides, it was tiny and did not affect the yearly trend of demographic increase by tens of thousands. The author analyses and qualifies the nature of this outflow and its impact on the demography of Soviet Armenia; this outflow was a seasonal economic migration, and most of the migrants returned to Soviet Armenia with cash that enhanced their living conditions in the country. The second stage of this migratory trend is considered to be the 1988-1991 period, which is characterised by instability and marked by the 1988 earthquake, the self-determination war of Nagorno Karabagh, the disintegration of the Soviet Union and the proclamation of independence. The author assesses how these factors impacted the demographic shift in the country. The next stage is considered the massive outflow period (1992-94), when some 980,000 people left the country and some 370,000 came in. The author notes that during the next stage of 1995-2001, some 600,000 emigrated and around 350,000 immigrated. The period between 2002 and 2018 is considered to be the current stage. The author divides this period into sub-stages, details the demographic shifts and extensively analyses the nature of the migration, the profile of the migrants and their destination as well as both the reasons for and the impact of this outflow. He concludes that unless it is properly addressed, the migratory trend of the population of the Republic of Armenia will have a catastrophic impact on the sustainability of the country.Item Հայաստանի Հանրապետութիւն-Իրանի Իսլամական Հանրապետութիւն տնտեսական յարաբերութիւնները 1990ականներին(2018) Կարէն ՄկրտչեանThe study focuses on the winding road of the development of economic relations between the Republic of Armenia and the Islamic Republic of Iran, which was affected by the Karabagh war of self-determination. It explores the establishment of economic relations between the blockaded Republic and Iran and the active involvement of the Armenian community of Iran in bringing about these relations. The paper highlights in particular the experience Armenia gained by trading with the Russian Federation and Turkmenistan through the Iranian Enzeli port on the Caspian Sea, undertaking the Iran-Armenia Gas Supply project, establishing an electricty generating plant on the Araxes river, and carrying out the notorious 'junk' metal export from Armenia to Iran.Item Արցախի վերաբացուած թեմը Խորհրդային միութեան վերջին տարիներին (1988-1991)(2018) Տ. Ներսէս Քահանայ ԱսրեանThe Artsakh Movement, which started in 1988, was meant to reunite the Autonomous Region of Nagorno Karabakh with Soviet Armenia. It created favorable conditions for reopening the Artsakh Diocese, which had been closed in the 1930s due to Soviet Azerbaijani repression. During that period, the indigenous Armenians of Artsakh, who were living through a period of national and spiritual revival, demanded the reopening of the Armenian churches of the region and the reestablishment of the Armenian Apostolic Church. Catholicos Vazgen I of the See of Echmiadzin, who had struggled for the restoration of spiritual life in Artsakh for decades, felt the time had come to attain that historic goal. After preparatory work by the Catholicos, on March 10, 1989 the Artsakh Diocese was reopened and Archibishop Pargev Martirosyan was appointed as head. On July 5 Archbishop Pargev, together with four clergymen, settled permanently in Artsakh and marked the start of the activities of the Diocese. Despite difficulties and the complicated situation in the region, spiritual life began to flourish in Artsakh. Churches were reopened, mass was conducted on Sundays, and people Artsakh returned to their Mother Church, The Azerbaijani authorities attempted to oppose the reopening of the Artsakh Diocese by all possible means. The Soviet authorities and army supported Baku's anti-Armenian policies, Artsakh Armenian churches suffered armeed attacks and vandalism, the clergy and flock were subjected to psychological and physical persecutions, religious cerenomies and the activities of the diocese were menaced... The complaint letters of Catholicos Vazgen I and Prelate Archbishop Pargev to Soviet authorities remained unanswered. At the end of 1991 the Soviet Union disintegrated bringing to an end the two-year soviet history of the Artsakh Armenian Church.Item Ջաւախքը յետխորհրդային Վրաստանի վարչատարածքային բաժանման գործընթացներում(2018) Վահէ ՍարգսեանLike many post-Soviet states, post-Soviet Georgia redrew its administrative territorial regions. The state was divided into 11 districts. The Armenian-populated southern areas were basically incorporated into the newly created Samtskhe-Djavakh district. However, the district did not include the mostly Armenian-populated Dzalka region (the Treghk kavar of the Gugark state of Historical Medz Hayk). The latter was incorporated into the mostly Azeri-populated Kvemo Kartli District. The Djavakhk Armenians rejected the Georgian leader Edward Shevardnadze's July 31, 1994 decree 237. whereby the Samtskhe-Djavakhk district was established. They opposed the Georgian leadership and criticized the decisio to incorporate parts of Djavakhk (Akhalkalak and Ninodzminta [aka Bogdanovka] under another district (Akhalkalak and surrounding areas). However, the Djavakhk Armenian activists and civil society groups did not produce any unified administrative-territorial counter suggestion, netiher did they produce any unified theoretical framework. A similar chaotic situation existed when there were demans and suggestions for autonomy concerning the Djavakhk area. Eventually no positive steps were taken in the educational-cultural and socio-economic spheres, nor for the administrative-territorial aspect and the granting of autonomy to Djavakhk within the Georgian state.Item Յետխորհրդային շրջանի հայ քնարերգութեան միքանի պատկեր(2018) Կարինէ ՌաֆայէլեանThe article is a brief overview on post-Soviet-Armenian poetry. It highlights the writings of contemporary Armenian poets Henrik Edoyan, Artem Harutyunyan, Edward Militonyan, Hakob Movses, Armen Shekoyan and Hovik Hoveyan and the issues they raise: love, patriotism, life and death, political and historical events, simple daily and deep philosophical issues, etc.Item Accounts of a Genocide: Collective Memory Among Armenians in Brazil(2018) Pedro Bogossian-PortoԻ. դարասկիզբին մեծաթիւ գաղթականներ, ներառեալ հայեր, հաստատուեցան Պրազիլ, փախուստ տալով Օսմանեան Կայսրութեան հալածանքներէն: Հեղինակը 2009-11 շրջանին դաշտային դիտարկումներու հիմամբ հաւաքած իր նիւթերով այստեղ կը ներկայացնէ պրազիլահայերու հաւաքական յիշողութեան երեսակներ՝ Ցեղասպանութեան վերաբերեալ: Նոյն ծիրին մէջ, հեղինակը հաւաքական այս յիշողութեան փոխյարաբերութեան եւ փոխազդեցութեան ելակէտերուն, բ) հաւաքական յիշողութեան դերն ու տեղը հայկական ինքնութեան պահպանման քննարկումներուն վրայ, եւ կ'եզրակացնէ թէ ինչպէս կարելի է մշակել, հաւաքական յիշողութիւնը, որպէսզի աւելի սատարէ ինքնութեան պահպանման, կամ որեւէ այլ ծրագրի մը իրականացման:Item Լեռ Կամսարի հայ ազգին ու նրա 1910-1920ականների պատմութեանը վերաբերող թերթօնները(2018) Աննա ԲաբայեանThe paper focuses on the political serialized writings of one of the greatest Armenian humorists, Ler Gamsar. These series reflect the dire life of the Armenian nation in the first two decades of the 20th century. They can be considered as chapters of Armenian history written by Ler Gamsar. The author notes that these series narrate well known stories from a different perspective and stresses that the author's piercing eyes have noticed and cold-bloodedly registered what other authors have missed due to either bias or lack of daring. Gamsar's healthy criticisms basically touch upon the performance of Armenian national leaders, who held responsibility for the nation's destiny. The character of his series are normal people, party activists, mostly known through history books. In certain cases Gamsar personifies the foreign country and develops a dialogue that enables the reader to better understand and interpret the conditions and the situation of the time.