Articles
Permanent URI for this collection
Browse
Recent Submissions
Item Ս. Դ. Հնչակեան կուսակցութեան Ալեքսանդրապոլի «Արագած» մասնաճիւղի 1895-1904 շրջանի գործունէութիւնից(2017) Արմէն ՀայրապետեանThe 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.Item Հայերի դերը Օսմանեան կայսրութեան առեւտրական կեանքում եւ պոլսահայ գաղթօջախի թուաքանակը (1780-1820ականներ)(2017) Արման ՄալոյեանIn 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.Item Հայոց վանքերի ու բնակավայրերի անուանումներ պարսկերէն վաւերագրերում(2017) Քրիստինէ ԿոստիկեանArmenian monasteries and settlements are named in Persian documents in ways different from those registered in Armenian sources and are closer in pronunciation to Muslim names. This fact has enabled many Azeri falsifiers to claim the ethnic 'Azeriness' of Armenian villages and regions, and to politicise their claims rather than sticking to scientific research and intentions. These falsifications have gone to the extent of claiming Turkish origin for not only Armenian villages but also whole regions and provinces including Yerevan, Nakhichevan and Karabagh. The paper analyses the transformation of these toponyms in Persian, Turkish and Russian sources as a reflection of the development of the relations between the Armenian population of the South Caucasus and their nomadic neighbours. The author underlines the main features of these transformations and proves that the changed toponyms had nothing to do with the ethnic composition of these villages and regions. The paper notes that these names were more acceptable for the Turkish nomadic tribes, who since the 12th Century had made certain Armenian regions their preferred winter and or summer grazing lands. The paper notes that these nomadic tribes constituted the backbone and the military forces of the ruling powers, like the Qara Qoyunlus, Aq Qoyunlus, Safavids, Afsharids and Qajars. The article analyses the modes of corruption of these toponyms, for example: a. Derived from the Armenian original names but underwent certain changes to fit the phonetical system of the Persian and Turkish languages. b. The result of misreadings and attempts to give suitable meanings and explanations in Persian or Turkish. c. Direct translations from Armenian, sometimes with the addition of the Persian verbal noun "kent" (meaning built by). d. The result of historical facts, which the region was identified with, like the name Chukhur Sa'ad given to the Yerevan region in the 15th Century, and Karabagh. e. Denoting certain handicrafts (Qazanchi - pot maker in Turkish, Chanakhchi - bowl maker in Turkish, Chomlakchi - ceramist in Turkish) which male adults were occupied with alongside agriculture.Item Միջնադարեան Հայաստանի «Դուինի ջութակ» նուագարանի մասին(2017) Զաւէն ԿնեազեանIn 1953, a beautifully decorated bottle-shaped glass receptacle was excavated from the archaeological site of Dvin, ancient capital of Armenia, and dated from the late-10th-early-11th century. The finding was considered groundbreaking, since one of the decorative figures depicted on the receptacle was a musician sitting on the floor in a typically eastern position. Unlike traditional Oriental musicians, he held a violin-like instrument on his shoulder. In 1961, a funerary monument (khachkar) was found in Harich, in the Artik district of present-day Armenia. It also depicted the figure of a musician with a proto-violin on his shoulder, sitting on the floor in an eastern position. The inscription on the monument includes the date 1245. These instruments combine typical Western and Oriental elements: * Both are bowed instruments with lateral pecks from the medieval violin family. * Both musicians are not standing, but sitting on the ground in an eastern position. * Both musicians hold their instruments in "a braccio" position, which was totally unknown in Armenia and in the Orient at that time. * Both findings are very close chronologically, as the items belonged to the same historical period, roughly speaking. The presence of these instruments in Armenia leads us to conclude that they were called jutak (ջութակ), an unknown string instrument mentioned by poet Grigor Narekatsi in the tenth century. The name is currently used to refer to the modern violin.Item Աստուածամարտական երեւոյթ հայոց մէջ ԺԳ. դարում(2017) Աշոտ ՄանուչարեանThe canons from the councils held in Sis (in 1243) and in Dzagavan (in 1270) verify the existence of a heretical movement in the XIII century in Armenia. It is called a "theomachy movement" as the adherents expressed outrage against God, faith, angels, baptism, priests, graves, etc. This unprecedented phenomenon is explained by the hoplessness caused by the brutal and heavy rule of the Selcuks and the Mongol-Tartars. The Armenian Church had no choice but to involve high ranking clerics and lay authorities to address and fight this issue. The adherents, among whom were monks, were subjected to both physical and canonic punishment, such as cutting of the tongue or piercing it with wire and pulling them within the settlement for one day, fining them in favor of the poor, anathematizing them, depriving them of Communion and Baptism, denying them a Christian burial ceremony, etc. The fight against this phenomenon proved successful as the trend was stopped in the XIII century.Item Ֆրիկի «Գանգատ»ը(2017) Հենրիկ ԲախչինեանIn the 13th century, due to the rapid expansion of secular life, a new era started in Armenian poetry. Anthropocentric ideology was combined with the ever-absolutely-ruling Godcentrism, which to some extent had already started to emerge in the works of Grigor Narekatsi. This new phase of Medieval Armenian poetry was started by Hovhannes Pluz Yerznkatsi, immediately followed by Frik. The latter, a very godly person and a glorifier of God, even dared to rebel against God, thus becoming the first theomachist poet in Armenian and perhaps in world literature. Frik's rebellious spirit is expressed mainly in his complaint poems, where he castigated the injustice ruling in the world. Especially in his famous "Against Fate" poem. Frik whips world-possessing Fate for this injustice and calls him a "crooked judge." In the same poem Frik indirectly blames God as he is the conductor of Fate. Frik's theomachist spirit is more deeply and sharply expressed in his famous masterpiece "Complaint." The poet addresses his words not to Fate, but directly to God, the supreme judge. Frik's first complaint directed against God exposes the differences between nations, inequality, and their intolerance towards each other. The poet also complains that Christ left unpunished the executioners who crucified him. He was especially angry and disapproving that God ignored the Armenians, though they were Christians. Frik also complains that the Creator has unjustly distributed life to men. The length of human life, the possibility of having children, external physical and health conditions, internal mental, moral and intellectual abilities are distributed unfairly. These inequalities generate social inequality, which Frick presented in an unprecedented manner, considering God, who stands on the side of the cruelly strong and unjust, as the defining figure of inequality. Frik's theomachy, however, is not atheism at all. He was a devout believer in God and a glorifier of God. His rebellion, rather, stemmed from his kindness and warm patriotism. Therefore, at the center of the creativity of the very godly and theomachist, in his ambitions and thoughts the human being also appeared beside God the Creator, sometimes in the image of an Armenian person.Item Հայերէնի բարբառների եղանակաժամանակային կառուցատիպերի պատմական զարգացումը(2017) Գայիանէ ԳէորգեանThe study of the evolution of tense and mood category forms in Armenian dialects from the viewpoint of integral formal and semantic description of the verbal system of the Armenian language is of central importance. This historical development underwent significantly diverse changes in the course of time and in various Armenian districts and dialects. This analytical paper highlights how the number of tense and mood forms underwent significant changes. Certain temporal forms of Old Armenian dropped out of use giving way to new formations, and the structure of the verbal paradigm and the ways of expressing grammatical categories of the verb were modified.Item Ջուրը հայոց հաւատալիքներում եւ կենցաղավարող ծէսերում(2017) Վաչագան ԱւագեանWater is a natural, life-giving, and purifying nutrient. Due to these features water has been sanctified, and given a cult status since ancient times. More recently it has been connected with more developed religions and mentality. Water has been seen as a spiritual nutrient too, The cult of water has had an essential role in Armenian mentality too. Water is mentioned a lot in Armenian beliefs and abundantly in Armenian folklore. It has a considerable role in various sacred ceremonies and rituals of the Armenian Church. Water was and is still commonly used, specifically in the sphere of Armenian domestic and household rituals. In this article the author mainly highlights the rite of hand-washing which takes place after the burial ceremony and before heading to the place of mourning. The author argues that the rite of hand-washing may have a connection with Pilate's hand-washing during Christ's trial. According to the author, the phenomenon has undergone some changes but has maintained the essential idea that by washing their hands those in the burial procession proclaim their innocence in relation to the death of the defunct.Item Հայ ինքնութեան հիմնահարցեր(2017) Հրանուշ ՅակոբեանThe author stresses the fact that Armenian identity is one of the most critical issues the Armenian space has been facing lately, particularly now that globalisation is in full effect. The article lists and discusses the basic factors that lead to assimilation and the channels through which assimilation functions. The author categorizes a number of tracks where assimilation processes are especially strong. The article sheds light on the challenges and concerns about Armenian identity, the difficulties it faces both in Armenia and the Diaspora, and the hardships Armenian families, institutions and individuals encounter while making an effort to preserve diverse aspects of the Armenian identity. The author, the Minister of the Diaspora, analyzes Armenian identity preservation issues and provides ways to address diverse predicaments for Armenian identity, including pillars for preserving and strengthening Armenian identity.Item ՀՀ հանրակրթական դպրոցներում ներառական կրթութեան կառավարման վերլուծութիւն եւ իրազեկուածութեան ուսումնասիրում(2016) Մելինէ ԳրիգորեանThe memoirs of Mihran Khachadurian, a volunteer of the Armenian Separate Military Strike Force, shed light on the corps commanded by General Antranig. The document elaborates on the fights and battles the corps had in south-western Armenia on the borders with Iran and Turkey during April 1918. These encounters made Antranig unable to contribute to the Armenian war efforts at the pivotal battles of Sardarabad and Bash Abaran in May 1918. The memoirs add further details about the human character and military abilities of the general, and the fame and popularity he had throughout the Armenian nation, as well as his organizational skills, military shrewdness, sympathy for law and justice, patriotism, and sense of responsibility.Item Հայկական հարցի եւ արցախեան հիմնախնդիրի հոլովոյթը Հայոց ցեղասպանութեան հարիւրամեակին (2015)(2016) Զաւէն ՄսըրլեանThe evolution of the Armenian Question continued during the centennial of the Armenian Genocide. The Armenians of the world agreed upon a pan-Armenian declaration, proclaimed in Yerevan by the President of the Republic of Armenia. Although Turkey tried to overshadow the centennial commemorations of the Armenian Genocide by the centennial commemoration of the Galipoli campaign, major Genocide commemorations took place all over the world. Pope Francis I celebrated a mass in the Vatican on 12 April 2015, in the presence of the Armenian president and the Catholicoi, mentioning the Armenian Genocide by name. The central celebration took place in Yerevan on April 24, in the presence of the presidents of Russia, France, Serbia, and Cyprus. Austria, Luxembourg, Brazil, and Paraguay joined the ranks of the countries recognizing the Armenian Genocide. The Armenian Catholicosate of Cilicia opened a court case in the Turkish Supreme Court asking for the restitution of its properties in Sis. In the case of Artsakh (the Republic of Nagorno Karabagh), stalemate continued as well as border clashes. No progress was achieved and the status quo remained despite the efforts of the Minsk Group and meetings of the leaders of Armenia and Azerbaijan.Item The Imperial War Museum and the Armenian Genocide(2016) Zaven MesserlianՀեղինակը տեղեկութիւններ կու տայ 2000 թուականին Միացեալ Թագաւորութեան մայրաքաղաք Լոնտոնի Կայսերական Պատերազմական Թանգարանին մէջ ցուցադրուած նիւթերու մասին, որոնք կ'առնչուէին ցեղասպանութեան։ Ըստ անուանի լրագրող Րապըրթ Ֆիսքի, Թուրքիա յաջողած էր այդ նիւթերը վերացնել եւ նոյնիսկ զանոնք փոխարինել թրքական ժխտողականութեան տուեալներով: Հեղինակը Լոնտոն այցին Հայոց Ցեղասպանութեան ճանաչման համար պայքարող հայկական յանձնախումբէն կը տեղեկանայ, թէ Օգոստոս 2002ին նոր ցուցահանդէս մը պիտի կազմակերպուի ցեղասպանութեան եւ էթնիք բռնութիւններու մասին։ Ան Պէյրութ վերադարձին հիմնաւորեալ նամակ մը կը յղէ գլխաւոր պատասխանատուին, որմէ պատասխան նամակ մը կը ստանայ, թէ Հայոց Ցեղասպանութեան եւս տեղ պիտի տրուի։ Ի վերջոյ ցուցահանդէսին մէջ հայկական եղեռնին կ'անդրադարձուի առանց Ցեղասպանութիւն բառը օգտագործելու։Item The Constantinople Massacre (August 26-27, 1896) Australian Colonial Reactions(2016) Stavros T. Stavridis; Vahe G. KatebԱրեւմտահայ ճգնաժամին, համիտեան բռնակալութեան եւ բարենորոգումներու չգործադրուելուն վրայ Եւրոպական մեծ պետութիւններու ուշադրութիւնը բեւեռելու նպատակով, խումբ մը դաշնակցականներ 1896 Օգոստոսին կը գրաւեն Պանք Օթոմանը, Կոստանդնուպոլսոյ մէջ։ Օսմանեան մայրաքաղաքի եւրոպական պետութիւններու դեսպանական պաշտօնատարներ կը միջամտեն, կը միջնորդեն եւ գրաւողները կը հեռացուին Եւրոպա։ Այս արարքին անմիջապէս կը յաջորդէ Պոլսոյ թրքական խուժանին ջարդարարութիւնը ու սկիզբ կ'առնէ համիտեան բռնակալութեան 12-ամեայ մութ շրջանը։ Հեռաւոր Աւստրալիոյ մամուլը կ'արձագանգէ Պանք Օթոմանի գրաւման եւ անոր տուն տուող պատճառներուն։ Մամուլը կը տեղեկագրէ նաեւ Աւստրալիոյ եկեղեցիներու անդրադարձին՝ Պոլսոյ մէջ հայոց դէմ գործադրուող հալածանքներուն եւ բռնութիւններուն։ Յօդուածը ամփոփումն է Աւստրալիոյ մամուլին մէջ տեղ գտած լրատուութեանց եւ մեկնաբանութեանց, որոնք կը վերաբերին թէ Պանք Օթոմանին եւ թէ՛ Աւստրալիոյ եկեղեցիներու արձագանգին:Item Արտաշէս Գ.ի (Ք.Ե. 18-34) նորայայտ դրամը(2016) Եղիա ՆերսէսեանFollowing the death of Artaxias II (20 B.C.), Armenia was weakened. Armenian rulers were being appointed by Rome, or Parthia tried to install its own candidates on the throne of Armenia. In many cases, the newly appointed king was not acceptable to the Armenians and he was assassinated, expelled from the country, or forced to flee from Armenia and take refuge elsewhere. Germanicus was sent by Emperor Tiberius to pacify Armenia and find a person acceptable to the Armenians. He crowned Zeno, the son of King Polemon of Pontus and Queen Pythodoris, as Artaxias III (A.D. 18–34). Germanicus issued silver Roman didrachms and drachms to commemorate the crowning of Artaxias. Recently, a new bronze coin was discovered and the find published by Frank L. Kovacs. The coin can without doubt be attributed to Artaxias III. The obverse depicts a five-pointed Armenian tiara on the left, an eight-rayed star on the right, and (meaning tetrachalcon) below on the left. The translation of the clockwise circular legend states, "To the Divine Augusti Caesar and Julia." On the reverse is engraved a prancing horse on the right (on some examples, on the left). The translation of the clockwise circular inscription reads, "Of King Artaxias, son of Polemon and Pythodoris." Additionally, there are some genuine early imitations with the Armenian tiara and prancing horse, but these coins lack the name of King Artaxias III. The discovery of this bronze coin attributed to Artaxias III adds another piece to the series of Armenian numismatic history. However, the exact authorship of the early imitations mentioned remains unknown.Item Միհրան Խաչատրեանի յուշերը Զօրավար Անդրանիկի հայկական առանձին հարուածող զօրամասի գործունէութեան մասին(2016) Կարինէ ԱլեքսանեանThe memoirs of Mihran Khachadurian, a volunteer of the Armenian Separate Military Strike Force, shed light on the corps commanded by General Antranig. The document elaborates on the fights and battles the corps had in south-western Armenia on the borders with Iran and Turkey during April 1918. These encounters made Antranig unable to contribute to the Armenian war efforts at the pivotal battles of Sardarabad and Bash Abaran in May 1918. The memoirs add further details about the human character and military abilities of the general, and the fame and popularity he had throughout the Armenian nation, as well as his organizational skills, military shrewdness, sympathy for law and justice, patriotism, and sense of responsibility.