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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.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.