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Item 20րդ դարու առաջին կէսի Լիբանանի մեծագոյն գեղանկարիչներէն Մուսթաֆա Ֆարրուխ եւ հայերը(2025) Անդրանիկ ՏագէսեանThe paper revolves around Mustafa Farroukh (1901-1957), one of the most renowned Lebanese painters of the first half of the 20th century, and his relations with the Armenians. Basing the article on interviews with the painter’s son, the memoirs of Farroukh and his paintings, the author notes that one of Farroukh’s students at the American University of Beirut (AUB) was the renowned doctor Robert Djebedjian, who was the first to found an eye clinic in Aleppo. Farroukh had been on good terms with the Catholic Armenian bishop Aghadjanian (later Cardinal), who hosted him in the Catholic Armenian Monastery of Bzemmar, where Farroukh painted the Virgin Mary. Farroukh had befriended the renowned Lebanese architect Mardiros Altounian, who was his neighbor in Aley. During the 1950s Farroukh fell ill with pneumonia and became the patient of two AUB Armenian doctors, Yenikomshian and Yervant Djidedjian. However, the most interesting of Farroukh’s encounters with Armenians was in 1933, when he painted “L’Arménien Errant”, The Armenian Refugee. In analysing this watercolor, the author notes that unlike in some other paintings, Farroukh does not depict the Armenian in a wretched outfit, nor in a pitiful or a begging condition. Rather, the painter portrays the Armenian as a victim who has not lost faith in himself, is confident and determined notwithstanding the agonies and pain he has faced.Item Հայոց ցեղասպանութեան ալպոմ-յուշամատեանի մը չիրականացած ծրագիրն ու ցեղասպանութեան վաւերագրական ֆիլմերու եւ լուսանկարներու պարագան(2025) Զաւէն ՄսըրլեանThe author of the article reveals that the editor-in-chief of Zartonk daily of Beirut, Kersam Aharonian (1916-1991) proposed to him in 1969 to co-author a memorial album dedicated to the Armenian Genocide. The author wrote 60 letters and received 40, and collected pictures from published magazines, books, photographs taken by Armin Wegner and others. Aharonian secretly got pictures from Soviet Armenia. All in all, 297 pictures were collected. The layout and cover of the proposed album were ready in 1971. But the final work was not accomplished, not for lack of funds, but due to the unstable political situation in Lebanon in May 1973 and, later on, the Civil War. The author of the article provides the plan of the memorial album and other relevant information. The author then writes about the authenticity of the pictures from the time of the Genocide and mentions that German and Russian forces in Turkey took pictures of and filmed the massacres and the consequences of the massacres and that these were found in the German archives as well as Russian publications of the period. He then relates how the Armenian athlete Vahram S. Papazian, along with American journalist Herty, secured German documentary films of the Genocide, which were shown to the public in the UK and Belgium.Item Հայաստանի պատմութեան թանգարանի ձեռքբերումները Հայաստանի Գ. Հանրապետութեան տարիներին (1991-2024)(2025) Սեդա ԳալստեանThe paper sheds light on the history of the museum and its past and notes that it was initiated by the then PM Alexander Khadisian and minister of Education and Arts, Nigol Aghpalian, with a decree from the parliament on September 9, 1919. Its first items were brought from Ani, Tbilisi, Moscow, Nor Nakhichevan, Crimea, Odessa, Astrakhan, Batumi, etc., and its first director was the renowned ethnographer Yervant Lalayan. The author briefly describes the acquisitions of the museum during the last 30 years, which have further enriched the over 400,000 item collection of the museum. Among the new acquisitions are the archives of Soviet Armenian political figures Anton Kochinian and Fadey Sarkisian, materials related to the self-determination wars of Artsakh, Generals Antranik and Karekin Nejteh, Syrian army general Aram Karamanougian, Nobel prize co-winner Ardem Patapoutian and US astronomer James Bagian.Item Հայոց ցեղասպանութիւն, Շատախի շրջան. Սերոբ Քոսեանի յուշագրութիւնը(2025) Էլիզա Զ. ՄիրզոյեանThe article details and assesses the content of a two-volume memoir written by Serop Kosian, a 16-year-old Armenian Genocide survivor, who completed writing it in 1968. Kosian, was a native of Tagh, the central town of Shadakh district in the province of Van. Alongside the narrative of the uprooting, deportation and massacres of the Shadakh Armenians, Kosian’s memoir is an important, untapped resource for the rich ethnographic, traditional, linguistic, folkloric, topographic features and heritage of the area, its crafts and culture, the lifestyle, mindset and psychology of the indigenous Armenians, their relations with the neighboring Kurdish tribes and the Turkish authorities. The author notes that while writing his memoirs Kosian had the intention to register, preserve, safeguard and transmit the legacy of his town and its environs to future generations. In fact, Kosian was well aware of what he was doing by writing down his memories and his life experience. This made him a self-educated ethnographer, who was not satisfied with highlighting only the Armenian features of the area but included some aspects of the neighboring Kurds as well. For instance, while writing about the Shadakh dialect, Kosian lists some 280 words and mentions a set of Kurdish and Turkish words that were used in his own dialect. Interestingly enough, Kosian’s memoir goes far beyond being a virtual reality of the past. The author has accompanied his memoir with a self-drawn map of his native town and the Shadakh district.Item Էջեր հայկական ռոքի պատմութիւնից մաս բ.- ռոքը՝ Հայաստանում(2025) Մանէ ԽառատեանThis is the second part of the series “Pages of Armenian Rock Music History”, dedicated to the localization of rock music in Soviet Armenia and its manifestations in modern Armenia. Some rock bands started their activities from the very beginning, imitating the Beatles and other bands whose records they managed to purchase. Soon after, new bands emerged creating their own playlists, based on songs both in the style of western rock and in a strictly individual style. The author notes that the rich Armenian national heritage provided an opportunity and a basis for the manifestation of new music. The path of these groups was quite rocky. They were criticized by political forces, but the attention and demand from the public helped them to cope, survive and prove themselves. Some of these groups are still active today, although their members have changed. Other bands were created based on older generation bands, while many new bands continued rock traditions, enriching it in their own way. The process of musical adaptation took place in the same way as the adaptation of people of other nationalities. It is a natural process, with stages of enthusiasm, overcoming difficulties and final adaptation. The third and the last part of the series will be devoted to folk-rock as a bearer of national identity.Item Հայոց ցեղասպանութիւն, Էրզրումէն աքսորուած առաջին հայերը. Շուշանիկ Տիգրանեանի վկայութիւնը(2025) Աննա ԿազարեանThe article is the first-hand account of Shushanik Tigranyan, a native of Erzurum and the daughter of a renowned family of the city. Tigranyan was among the first caravan of Armenians deported from Erzurum. Tigranyan survived the uprooting and exile and put into writing her horrible memories of the killings, massacres, lootings and kidnappings she witnessed during the tribulations of her caravan. It should be noted that this testimony is among the relatively very few eye witness accounts that highlight the deportation of the indigenous Armenians of the city of Erzurum and their tragic exodus.Item Մեսրոպ սրկ. Նշանեանի եւ Թէոդիկի փոխանակած 34 նամակներ(2025) Սեւան սրկ. ՏէյիրմենճեանArchbishop Mesrob Neshanian (1872-1944) assumed many important duties, including the directorship of the Manuscript Library in the Armenian Patriarchate of Jerusalem, and eventually became the Patriarch of the Armenian Patriarchate of Jerusalem. Known to literary and historical circles for publishing the chronicles of Eremya Chelebi Kömürjian (1637-1695) and Grigor Daranaghtsi (1576-1643) and the correspondence of important figures from the 17th and 18th centuries, Neshanian also draws attention with the materials he provided from the patriarchate archives to intellectuals of the period like Theotig (1873-1928), the publisher of the renowned Amenun Daretsuytse yearbook. The letters published in the article for the first time, offer important insights on the period, including the dream Theotig had to go to Jerusalem, live in the St. James Armenian Monastery, and do research in its rich archive and library. Furthermore, these letters complement an initial set of letters published in the Haigazian Armenological Review, back in 2006 by Dr. Vatche Ghazarian (pp. 263-96). In these letters Theotig diligently and persistently asks Fr. Neshanian in a very modest and courteous way to provide him with both research as well as literary materials of his, alongside archival materials from the rich collection of the Patriarchates archive. The letters give insight on the efforts that Theotig writhsmade to offer interesting and up-to-date materials to the readers of his yearly publication, Amenun Daretsuytse.Item Փարիզի 1920 թուականի ազգային համագումարի դ. նիստին ատենագրութիւնը(2025) Վաչէ ՂազարեանThis document, published here for the first time, is based on four separate handwritten records obtained from the National Archive of Armenia. These have been consolidated to reconstruct the complete minutes of a key session. The minute represents the only missing part of an otherwise fully published account of the Armenian National Conference, held in Paris in May 1920. Convened shortly before the signing of the Treaty of Sèvres, the conference brought together delegates to assess the state of Armenian national interests and to chart a course forward—particularly with regard to securing Armenian rights and establishing a unified Armenian state that would include both the independent Republic of Armenia and portions of historical Armenian lands still under Turkish control. During this pivotal session, delegates from Armenia and the Armenian Diaspora heard a joint report detailing the activities and accomplishments of the Armenian National Delegation and the Delegation of Integral Armenia. This report served as the foundation for subsequent discussions and resolutions. As such, the recovered minute offers a valuable new lens for understanding, analyzing, and evaluating the Armenian National Conference in a more complete and nuanced way.Item Արարատեան դաշտի եւ շրջակայ լեռների անուանումները(2025) Արմէն ՊետրոսեանThe author argues that in mythology the naming of a location is equivalent to the creation of that geographic area by the very legendary figure in whose name the area was named. Basing his analysis on the above assumption, the author examines the toponyms of the plain of Ararat and its surrounding mountains with references from early and medieval Armenian historiographers, as well as linguistic analyses, and concludes that these were given the names of the mythical Haygian figures found in the legend of the creation of the Armenian nation. He notes that all the descendants of Haig, the Patriarchs of the nation until Ara Keghetsig (Ara the handsome) lived and worked in the plain of Ararat. He concludes, accordingly, that the plain of Ararat and its surrounding mountains as well as the Armenian nation and Armenia (Hay joghovourt and Hayasdan) were created by the relevant legendary heroes. The author records that the legend of the creation of the Armenian nation is the first Armenian epic which narrates the movements of the ancestors of the Armenians, their wars as well as the formation of the nation. He underlines that this legend is a sample of Indo-European mythology.Item The Viennese Armenians in the War of the Holy League (1683-1699)(2025) Jakob BreuՈւսումնասիրութիւնը լուսարձակի տակ կ՛առնէ վիեննաբնակ հայերու մասնակցութիւնը Օսմանեան կայսրութեան դէմ Եւրոպայի Սուրբ Դաշնութեան ուժերու 1683-99 շրջանին մղած պատերազմներուն։ Հեղինակը կը քննարկէ չորս պատճառներ՝ վիեննաբնակ հայերու աջակցութեան.- ա) անոնք կը հալածուէին եւ խորթ կը նկատուէին վիեննայի մէջ եւ հետեւաբար ստիպուած էին առնել այնպիսի քայլեր, որոնք զիրենք անփոխարինելի եւ ազդեցիկ կը դարձնէին Վիեննայի պալատական միջավայրին մէջ, բ) ընդառաջեցին վտանգալից պահանջքներու, որպէսզի չարտաքսուին երկրէն կամ չձերբակալուին, եւ կազմեցին ընդյատակեայ ցանց մը, գ) խոստացուեցան առատապէս պարգեւատրուիլ՝ իրենց վտանգալից առաքելութեան համար, դ) որովհետեւ կաթոլիկ հաւատքին դէմ ընդհանրական թշնամիին դէմ պիտի պայքարէին։ Հեղինակը կ’ընդգծէ թէ այս անձերը փախստականներ էին՝ Օսմանեան կայսրութեան մէջ, 1590-1610ականներուն բռնկած ճելալիներու ըմբոստութեան եւ յաջորդող ջարդ ու կողոպուտներէն, որոնք մեծ վնասներ պատճառեցին Փոքր Հայքի, մանաւանդ Սվազ-Թոքաթ-Ամասիա շրջանի հայութեան։ Ան կու տայ անունները ընդյատակեայ այս ցանցի անդամներուն, կը նշէ անոնց գործունէութեանց բնոյթը, կը բացայայտէ անոնց անցեալը եւ կը ներկայացնէ խորքը ժամանակին, Եւրոպա Օսմանեան կայսրութիւն յարաբերութեանց, ինչպէս նաեւ հայ իրականութեան։Item Ժամանակագրութիւն Մշոյ Բուլանըք գաւառի աբրի գիւղի՝ ըստ օսմանեան տեղեկագրերի եւ հայկական աղբիւրների(2025) Վերա ՍահակեանThe article is dedicated to the village of Abri in the Bulanik district of Mush. Based on Ottoman records and primary sources, the article examines various perspectives on the foundation of the village. Although late Ottoman-period statistics indicate that a significant Armenian population resided in the village, today, following its renaming as Esenlik, no Armenians inhabit the settlement. The author analyzes petitions of Armenian refugees addressed to Catholicos Mkrtich Khrimian (1892–1907). Among approximately eight thousand letters, ten were identified as having been written by former residents of Abri. The author quantifies the number of individuals from Abri who sought assistance from Khrimian and identifies the families that once inhabited the village. Furthermore, the study explores the causes of their displacement, the hardships they encountered, and the underlying factors that compelled their migration.Item Բրիտանական դիւանագիտութիւնը եւ Արեւմտեան Հայաստանի ազգաբնակչութեան էթնիկական կազմի հարցերը 1878-82ին, հայկական հարցի քննարկումների ենթախորքում(2025) Ռոբերտ ԹաթոյեանGreat Britain, as one of the great powers with a decisive role in the Eastern and the Armenian questions, showed continuous interest in the demography of Western Armenia at almost all the main milestones of the Armenian question, instructing its consuls in the eastern provinces of the Ottoman Empire to study in detail the topography and geography of the region, as well as its population numbers, customs, and opinions. The research presents and analyzes the approaches of British diplomacy to the issues concerning the number of Western Armenians and the ethnic composition of the population of Western Armenia. The paper focuses on the first milestone in the discussion of the Armenian question, which chronologically spans the period immediately after the signing of the Treaty of Berlin, from 1878 to 1882. During this time, the British Foreign Office assumed a particularly significant and, in many ways, leading role in the negotiations on the Armenian reform plan.Item 1918-1920ի Հայաստանի անկախութիւնը Ֆրանսայի, Մեծ Բրիտանիայի եւ ԱՄՆի քաղաքական գործիչների գնահատմամբ(2025) Գայիանէ ՄախմուրեանThe justification for Armenian political independence and Western Armenia’s unification with its Eastern counterpart into a single state was based on two historical realities: a) the Armenian Genocide, b) the complete devastation of the provinces of Western Armenia by the Ottoman government in 1915–1918. These realities were accompanied by the collapse of the Caucasian Front, the flight of the Russian Army from it (December 1917–February 1918), and its replacement by Armenian self-defence units (from 5 February till 4 June and actually until 18 October) in 1918. French politicians were the first who quite adequately paid attention to the situation and the necessity of an independent Armenian Republic, in December 1917. After the victory of the Entente Powers in WWI, the USA and Great Britain leaders responded positively to the activities of the Republic of Armenia, providing it in 1919 with vitally important food and some military aid. At the same time, the British Command took all territorial disputes of the region under its own jurisdiction. At the Paris Peace conference Armenian independence was estimated by all as politically more or less accomplished, though it required foreign military protection, and administrative and material support in the form of a mandate. Politicians of all three Powers noted that the main threat to Armenian independence and especially to a united Armenian state came from the absence of external communications, alongside the danger of a Turkish–Tatar invasion. In 1920 France prioritised its economic interests, the USA gave up the mandate and Britain completely evacuated its troops from the Transcaucasus, clearly comprehending the danger of the Turkish–Bolshevik alliance for the Armenian state. All of them theoretically dealt with the issues of delimitation of the borders of a United Armenian state, though in practice they merely observed and accepted the catastrophic results of the Turkish–Armenian war of 1920, Russia’s return and Turkey’s territorial acquisitions. Overall, between 1918 and 1920 France was the most ardent supporter of Armenian independence, followed by the USA, while Britain took the most reserved position. In addition, the efforts of the Armenian state apparatus were appreciated, and the Republic was seen as the natural nucleus for further unification.Item Ղեւոնդ վարդապետ Փիրղալէմեանի նորայայտ գաւառական բառարանը (1874-1888)(2025) Արմինէ Մելքոնեան; Յասմիկ ԻրիցեանThe essay presents the recently discovered “Joghovatzu Baratter Gavarakan Barits” (Dictionary of Collected Provincial Words) dictionary of provincial words, compiled by Ghevond Vardapet P‘irghalēmēan (1830, Van–1891, Jerusalem), a prominent philologist, clergyman and traveller. Ghevond Vardapet recorded provincial words mainly during his travels in the cities and towns of Western Armenia, particularly Van, Mush, Karin, Kars, Archesh, and Shatakh, as well as Yerevan, Tbilisi and Tabriz. Most of the words, however, are typical of the Van dialect, as he was originally from Van and a monk at the Varag Monastery of Van.Item Թադեւոս Տոնոյեան. Աշխարհ, որ ընդլայնում է գոյութեան սահմանները (բ.)(2025) Վաչագան ԳրիգորեանThis is the second part of an extensive critical study of one of the renowned contemporary poets of Armenia, Thadevos Donoyan. Its first part was published in the previous book of the Haigazian Armenological Review (44/2). The author notes that the individual has almost always been challenged to clear himself of mischief and stains. However, overcoming selfishness, greed, racial intolerance is still a dream that has not been realized. Due to the extent of the sickness of the human body, curing it has become almost impossible. Dononyan not only highlights the sickness of his own nation but of humankind too. He narrates the story of this sickness rather than the struggles and heroic attempts of humankind in overcoming these stains. Tonoyan notes that if the survival of humankind continues to be thoroughly under the influence of instincts, then its future will be destruction. He suggests that the only salvation is in self-perfection based on a high level of responsibility of self-awareness. The author concludes that Donoyan’s love of his fatherland is expressed in poetry that reflects both the present and the historical past. His style is compact and rich in content.Item Պատերազմով երկփեղկուած գրականութիւն (անդրադարձ Նանէի - Նելլի Նազարեանի չափածոյին)(2025) Կարինէ ՌաֆայէլեանThe 44-day war in 2020 that caused the loss of the self-proclaimed independent state of Artsakh and deportation of its indigenous Armenian population split contemporary Armenian literature. To validate her claim, the author focuses on the poetry of Nané (Nelly Nazarian) and as a post scriptum briefly reviews her latest book, a compilation of fairy tales, named Tetevig. She compares the content of the books Nazarian published before the 2020 war to the one which was published after 2020, namely Antsum Gyankov (Getting through Life). The author notes that the themes of the poetry published in Nazarian’s pre-2020 books include issues of nature, fatherland, love, God, the complicated challenges that humankind faces. On the other hand, there is a significant shift in her post-2020 poetry as the poems picture life during and after the war. Eventually, the author makes a further shift from the post-2020 depressive years and mood, as her fairy tale book opens up ways to bypass and overcome the heavy feelings and thoughts of the war and cross into an optimistic avenue of hope for the future. The author notes that notwithstanding the fact that only one author has been singled out in this study, yet there is a long list of authors whose poetry reflected the bisection and split that occurred in their perceptions and life after the 2020 war.Item Հայկական սերիալների ազդեցութիւնը երիտասարդութեան վրայ(2025) Մուշեղ ՏոնոյեանThe author argues that TV serials do not constitute merely a means of entertainment but rather are a strong tool for the formation of cultural indebtedness and the building of social norms. He bases his arguments on a survey of 100 young respondents from Yerevan and the regions, between the ages of 14 and 22. The paper highlights a number of Armenian serials of the last two decades and analyses their impact on the young TV watchers. It focuses on the scenario and its structure, the social status of the heroes, the responsibility of the media and how all this is perceived by the young TV watchers. The author notes that the serials are having a solid impact on the formation of the value system of the young watchers, their world perception and eventually their attitude and behavior in life. The author examines the role played by gender stereotypes and their enduring impact. Interestingly, the author notes that the serials generate a set of public debates and discussions with opposite views, thus establishing a podium for the formation of opinions and views. As a positive example the author notes that the serial Banakum (In the Army), which features diverse aspects of the daily life of conscripts in the army, has been the favorite serial among the respondents. The author concludes that, notwithstanding the existing laws which precondition an ethical frame for the content of the serials, these laws need modifications and a framework which better serves the formation of civic citizenship among the young generation.Item Reflection of the 2020 Artsakh War in Certain Manifestations of Internet Folklore(2025) Nvard Vardanyan; Anahit KhechoyanՀամացանցն այսօր, աւելի քան երբեւէ, աստիճանաբար մեծացնում է իր դերը՝ որպէս բանահիւսութեան պահպանման եւ կենցաղավարման մի նոր տիրոյթ, ուր բազմաթիւ աւանդական բանահիւսական ժանրերի կողքին ստեղծւում են նաեւ նորերը, ուր մարդիկ ակամայ կամ գիտակցաբար կուտակում եւ շտեմարանաւորում են իրենց նախնիներից փոխանցուած բանաւոր աւանդոյթը, ստեղծում նորերը։ Համացանցային բանահիւսութիւնը տարբեր երկրների բանագէտների աշխատութիւններում վաղուց արդէն ուսումնասիրման է ենթարկւում, մինչ հայ բանագիտութեան մէջ այն դեռեւս մնում է չուսումնասիրուած։ Որպէս բանաւոր շփմանը փոխարինած մի նոր միջոց՝ համացանցային բանահիւսութիւնը շատ արագ է արձագանգում հասարակական կեանքում տեղի ունեցող փոփոխութիւններին։ Իր այս դերը հայկական ցանցային բանահիւսութիւնը կատարեց նաեւ արցախեան 44օրեայ պատերազմի եւ յետպատերազմական շրջափակման եւ բռնագաղթի ժամանակահատուածում։ Յօդուածում քննւում են որոշ նման դրսեւորումներ։ Առանձնակի քննութեան է ենթարկւում համացանցային միմ կոչուող նոր ժանրաձեւը, նրա հիմնական յատկանիշերը, ինչպէս նաեւ արցախեան «Մենք ենք, մեր սարերը» յայտնի յուշարձանի հիմքով ստեղծուած միմերի քննութեամբ փորձ է արւում ցոյց տալ ժողովրդի արձագանգը պատերազմական եւ յետպատերազմական իրականութեանը։Item Ժիրայր Շահմիրանեան եւ Մամիկոն Անդրէասեան. հայ մանկապատանեկան խմերգերու երկու երիտասարդ երաժշտահաններ(2025) Զաքար ՔեշիշեանOver seven hundred Armenian songs have been composed during the last 140 years for Armenian children’s choirs, the first being composed in 1885. These have been composed by more than 150 professional composers. Notwithstanding the dynamic life prevailing in the sphere of Armenian children’s choirs and in contrast to its legacy, the number of professional composers in this field is currently relatively small. The article highlights two young Armenian composers, Jirayr Shahrimanian and Mamigon Antreassian, who have composed a significant number of children’s choir songs. The author examines these songs and highlights their innovative aspects and musical value.Item Armenian Museums in the United States and Notable Armenian Sculptors(2025) Robert MegerdichianՅօդուածը լուսարձակի տակ կ'առնէ Միացեալ Նահանգներու հայկական թանգարանները, համառօտակի կը քննարկէ անոնց բնոյթը, հանրային աշխուժութիւնը, առաքելութիւնը, այցելուներու ինքնութիւնը, նոր թանգարաններ հիմնելու կարելիութիւնը, համացանցի եւ ընկերային հարթակներու վրայ անոնց ներկայութիւնն ու շփումը հանրութեան հետ եւ կը կատարէ անմիջական ու հեռանկարային առաջարկներ: Ուսումնասիրութեան երկրորդ մասով հեղինակը կը ներկայացնէ նշանաւոր Սմիթսոնեան թանգարանի արուեստացանկին մէջ տեղ գտած հայ քանդակագործներ, հուսկ՝ աղիւսակի մէջ կ'ամփոփէ վերոյիշեալ ցանկին մէջ տեղ գտած հայ գեղանկարիչները եւս: