Նորա Պարութճեան2026-05-222026-05-222018Պարութճեան, Ն., «Կրօնափոխութեան նիւթի արծարծումը Րաֆֆիի ստեղծագործութեան մէջ», «Հայկազեան հայագիտական հանդէս», 2018, Պէյրութ, էջ 267-297https://haigrepository.haigazian.edu.lb/handle/123456789/1288Moslem or Islamized Armenians existed in different centuries and in different contexts. In the late 19th century religious conversion was one of the topics tat most concerned the renowned Armenian novelist Raffi (1835-1888). He included this issue in his historical novels, which covered different periods of Armenian history till the 4th century. Transforming historical figures into literary characters, he relocated cultural and socio-political issues of his time in a broader historical perspective. Raffi made good use of his writing as a means of disseminating his ideas and views. However, to serve his aim, certain historical facts were transformed, but not tarnished. This duality, however, created a contradiction, which Is a characteristic of his literary works, His historical novel, Samuel is such an example. Religious conversations during the 19th century had three variations: denominational conversion, forced conversion and conversion by personal will. Raffi separated these three conversions, trying to distinguish each. According to Raffi, incoming novel ideas become beneficial when they pass through an Armenianisation phase. Raffi disseminates this view in his novel by characterizing Mesrob Mashdots as the cleric who initiated the process of Armenianising Christianity. Raffi applied the same argument to the new, incoming Christian sects. By becoming Armenian they could cultivate uncultivated Armenian space. Several heroes in Raffi’s other novels are epic characters who personify this mission. As for moslem Armenians, Raffi divides them into two groups: those who were forcefully islamised and those who were converted willingly. The forcefully islamized Armenians maintain their Armenianness inherently. They contribute to the effort of supporting the nation. As for the others, they damage the nation; the have distanced themselves from Armenianism for good. Raffi concludes that religion which is beneficial to the nation is Armenianised and that which damages alienates the nation. Both Western and Eastern Armenian 19th century intellectuals made huge efforts to overturn the theory religion was the basis of the unity of the nation and give leverage to culture as the sole basis for the unity of the nation.