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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.Item Հայրենիք-Սփիւռք գործակցութեան նոր ձեւաչափ. Հայաստան-Սփիւռք առաջին խորհրդաժողովը(2016) Քնարիկ ՊետրոսեանOn 22–23 September 1999, the first Pan-Armenian Armenia-Diaspora Conference, which aimed to build a qualitatively new level of Armenia-Diaspora relations, organize solid cooperation in accordance with modern requirements, discuss joint Pan-Armenian issues, and outline their resolutions, was held in Yerevan. Over 1,200 representatives from 50 countries participated in the conference. There were about 70 speeches, mainly related to politics, economy, and culture. Among the key speakers were President Robert Kocharyan and Prime Minister Vazgen Sargsyan. The main issues discussed related to the recognition and condemnation of the Armenian Genocide, the Nagorno-Karabakh conflict, and the economic development of Armenia. The article underlines the importance of the issues raised and briefly analyzes the implementation of some of the resolutions. The author notes that some of the concerns were addressed in due time, others were partly resolved, while certain topics still remain pending and unaddressed due to bureaucratic failures.Item Քաղաքային առեւտուրը Գիւմրի քաղաքում աւանդոյթ եւ արդիականութիւն(2016) Խորէն ԳրիգորեանBy observing the image of the trader in Gumri, its bazaars and supermarkets, the author tries to make sense of the city's urban trade and analyse the trade culture of contemporary Gumri. The author argues that trade culture is not a mere perception of the economy; it is also a unique bearer of traditional and modern culture. This is explicit in the case of Gumri, the second largest city in the Republic of Armenia and a city that provides a typical reflection of the past reality of Turkish and Iranian empires. Gumri is a town where modern culture is mixed with trade traditions that came from the Eastern part of Anatolia (Western Armenia, from Kars, Karin-Erzrum). These traditions largely disappeared during Soviet rule but started to resurface after the collapse of the Soviet Union.Item Սեբաստիան Շահումեանի երկաստիճան հնչոյթաբանական տեսութիւնը(2016) Վարդան Զ. ՊետրոսեանTwo-level phonology, elaborated by S. K. Shahumyan, was an early innovation in the phonological system, which was already rich in different conceptual approaches. The following features are typical of two-level phonology: 1. The use of the hypothetical-deductive method as a general scientific basis, in contrast to other theories where the inductive method is used. 2. The use of the construct as the notion of scientific abstraction in phonemic analysis, and according to this, the differentiation between the two levels of abstraction — the stage of observation and that of constructs — in contrast with other phoneme theories characterized by a one-level approach. 3. The import of the concept of "linguistic behavior" as a means of phoneme distinction, in contrast with other theories, most of which (even those that prefer the formal side of the phoneme) to some extent take into consideration the meaning-differentiating factor when distinguishing between phonemes. 4. The wholeness: two-stage phonology includes both the segmental and suprasegmental levels of phonemic analysis. 6. (There was a numbering mistake in the original) The succession: the two-stage approach, which lies at the basis of the analysis, is used in succession when analyzing subphonemic, phonemic, and supraphonemic phenomena. It should be considered that the vulnerable point of two-level phonology is the use of the notion of construct as a scientific abstraction applied to the phoneme and other constituents, which not only deprives them of their linguo-speech bases but also puts into question the appropriateness of their study in general.Item Հայի ինքնութեան դիտարկումը Յակոբ Օշականի «Մնացորդաց» վէպում(2016) Նանէ ՄովսիսեանThrough insights from Hakob Oshakan's novel, Mnatsortats (Remnants), the article sheds light on certain peculiarities of Armenian identity, commonalities with, and differences from, Turkish identity. The article compares and contrasts the diverse mindsets and, accordingly, approaches of the Armenian and the Turk regarding homeland and statehood. The author argues that Armenian identity is driven by an idealistic model based on vision and perception, music and poetry, while, on the contrary, a Turk's model of world recognition and adaptation is materialistic.Item Հայոց պարային մշակոյթը Ի. դարի հայկական գեղարուեստական եւ վաւերագրական ֆիլմերում(2016) Նարինէ ՇամամեանArmenian cinematography was started by Hamo Beknazaryan, who launched the «Hayfilm» studio. He shot the first Armenian silent feature film, "Namus" (1925), as well as the first Armenian sound films "Pepo" (1935) and "Zangezur" (1937). As a film director and patriot, Beknazaryan included dance episodes in his films. These episodes were intended to reflect the local lifestyle rather than add an artistic feature to the film. Other Armenian filmmakers, like Henrik Malyan, Arman Manaryan, Jirayr Avetisyan, Frunze Dovlatyan, Edmond Keosayan, Artavazd Peleshyan, and Ara Vahuni, maintained this tradition. The article analyses the dances featured in these films as well as in those created in later decades like "Yerankyuni" (Triangle), "Heghnar aghbur" (The Spring Named Heghnar), "Dzori Miron" (Miro of the Valley), "Menavor enkuzenin" (The Lonely Walnut Tree), "Tghamardik" (The Males), "Tarva Yeghanaknere" (The Seasons of the Year), and "Kanch" (The Call), as well as in other Soviet Armenian documentaries, which are rich in Armenian traditional ritual dances as well as holiday and multiform (round, couple, and single) dances. Some of the films include non-Armenian dances too. The dances in the films are classified as single dances (Uzundara, Mirzeyi, Artsvapar), couple dances (Shalakho), round dances (Taltala, Yar Khushta, Khochari, Ververi, Gorani), ritual round dances of men, and wedding dances. The article explains the function of these dances and their meaning when danced at wedding ceremonies, celebrations, or other occasions.Item Յովհաննէս Թումանեանի «Լոռեցի Սաքօն» ժամանակի գնահատմամբ(2016) Եւա ՄնացականեանTumanyan's poem, "Loretsi Sakon" (Sako from Lori), is a rare case in Armenian literature as it elicited an unsurpassed amount of criticism and contradictory assessments. The paper surveys the contemporary critiques of the poem. It analyses the nature of the critiques as they argued whether a strong, courageous figure like the hero of the poem, Sako, could fall victim to superstitions and become psychologically ill. The literary critics of the time, with few exceptions, rejected the author's combination of courage and fear from superstitions in one person. They argued that such a duality in a hero's personality was not convincing. The paper concludes, however, that notwithstanding the modifications and improvements Tumanyan made to the poem based on the criticism, he did not shift from his conviction and maintained the conceptual climax of the poem: that superstition, particularly in those days, could make such courageous people its prey.Item Աշխարհակառոյցը հայկական աւանդական մշակոյթում (ըստ բանահիւսական նիւթերի)(2016) Կարէն ՅովհաննիսեանAs Armenian civilization is a part of the Mediterranean cultural space the author briefly explains the Mediterranean perception of the world model. He defines "the world, or the universe model" as a system of cultural time and space structured around the universal axis in which a society lives. Human society has for ages made its territory cultural, separated it from nature, but it is still in relationship with nature. The zone of human habitat was comprehended as cosmos, in contrast to chaos, the space outside culture. In many cases areas of water (seas, lakes, rivers) were considered zones of chaos, probably because people could not live there. The sky was always the abode of deities, time was calculated with the help of the sky, the sun, the moon, stars, and planets, while heavenly bodies were the main topic of myths on the origins and structure of the universe. Finally, the general configuration of the universe, according to the archetypal dichotomy, is the constant connection of heaven and earth. Trees, mountains, temples, the palace, the city, the house, etc. were perceived as images of the world structure, while its layers were symbolically represented by animals, colors, and basic elements. The Armenian perception of world structure is a dynamic system placed in time and space. In Armenian folklore the vertical and the horizontal axes of the universe are represented in connection with iconic and traditional architectural forms. The world model is expressed as a tree (incense-tree, or juniper), column (staff as symbolic column), mountain (Masis), temple (Solomon’s temple) etc. Tonratun (bakery, kitchen) on the other hand, represents the microcosm. The flood starts when tonir (traditional oven) is filled with water and, thus, chaos invades cosmos.Item The Armenian Diaspora and Modern Political Systems(2026) Jon ArmajaniThe book examines the relationships among the Armenian diaspora, constitutions, and political systems in twelve countries in the Middle East, Africa, and eastern Mediterranean which have significant Armenian populations. Within this framework, the book analyzes minority rights, cultural rights, freedom of press, speech, and religion as well as citizenship, residence status, immigration and emigration, and personal status laws related to marriage, divorce, and inheritance. At the same time, the book considers the histories of each of the constitutions, the contexts in which they were drafted, and the respective governments which relate to those constitutions, while analyzing the contexts in which Armenians, and other religious and ethnic minorities, relate to those constitutions and pertinent laws. The book also analyzes various aspects of diaspora Armenians’ relationships with Armenian institutions as well as the people and institutions that comprise the dominant cultures of the countries, in which Armenians live.Item Դասական տառադարձութեան մէկ քանի հարցեր(2016) Արմենակ ԵղիայեանThe author focuses on certain aspects of Classical Armenian transliteration, basing his study on fifth-century Armenian root words borrowed from the Latin, Greek, Persian, Hebrew and Assyrian languages. He argues that Classical Armenian established a very deep and broad transliteration tradition, setting a precedent from the first time those borrowed words were written in Armenian letters. The author notes that the some 1400 Persian root words imported to Classical Armenian all came through the centuries-old daily communication that existed between the two nations. This is why the transliteration of these words does not follow a strict and well-established set of rules. The borrowed Assyrian words (around 210) were also imported through centuries-old daily communication that existed between the Assyrians and the Armenians. However, these words by and large follow a set of transliteration rules due to the large number of clerics who used to serve in Armenia throughout the 4th and early 5th century, as well as due to the large number of young Armenian students who went to Assyria to learn the language and translate the Bible from Syriac. Unlike these two cases, all the 900 root words imported from the Greek language came through translating Greek scriptures into Armenian, as Armenians did not have direct daily contact with the Greeks. The author notes that, contrary to expectations, Greek to Armenian transliteration is not consistent. The author highlights the proper name David, which is transliterated into Armenian as Davith, and argues that the Ethiopian language writes this proper name like the Armenians. Furthermore, he discerns a set of patterns in certain root words borrowed from Greek and hypothesizes that Classical Armenian had established a tradition for borrowed words which had double consonants. The author proves as well that 5th century Classical Armenian had established a firm rule regarding the transliteration of elongated vowels (which Armenian lacks) in Assyrian, Greek and Persian, by adding semi-sounds to the corresponding Armenian vowel.