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Journal articles on the topic 'Armenian books'
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1
Stopka, Krzysztof. "Odnaleziona księga gminy ormiańskiej w Zamościu." Lehahayer 5 (May 15, 2019): 287–90. http://dx.doi.org/10.12797/lh.05.2018.05.15.
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A Newly Found Book of Armenian Community in ZamośćThe Armenian community in Zamość developed in the 80s of the 16th century. In 1589 Jan Zamoyski, a hetman and chancellor of The Kingdom of Poland, as well as the city owner, allowed for creating an independent Armenian court with its vogt and jurors. The court proceeded by Magdeburg law, which was in force in Zamość, and by Armenian law which had been approved by King Sigismund I in 1519. The Armenian court acts record plaints, defences, testimonies, sentences, notary acts, election protocols of the Armenian selfgovernment, tax rolls, city owners edicts, copies of sentences which concerned Armenians from other courts. Until very recently there has been only seven books of this kind, all stored in the National Archive in Lublin. Last year another book kept between 23 October 1660 and 23 September 1668 was found in the National Historical Archive in Minsk in Belarus.
2
Bais, Marco. "Armenia and Armenians In Het‘um’s Flos Historiarum Terre Orientis." Medieval Encounters 21, no. 2-3 (2015): 214–31. http://dx.doi.org/10.1163/15700674-12342192.
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In 1307 Het‘um of Koṙikos, a close relative of the Armenian king of Cilicia, composed and presented to Pope Clement V an account on the geography and history of Asian lands, the Flos historiarum terre Orientis. This work was intended as a project for a new crusade, aimed at recovering the Holy Land with the help of Cilician Armenians and the military support of the Mongols. In Het‘um’s view, Armenians are central to this plan, since they are on good terms with the Mongols and they know how to negotiate with them. Het‘um’s representation of Armenia and Armenians aims at showing this pivotal role to his European audience. The Armenia mentioned in the first two books of the Flos historiarum is Greater Armenia, and it is portrayed as the place where the Mongols’ homeland (Asya Profunda) meets the Christian Near East (Asya Major), while Cilician Armenians are not only the mediators between Mongols and the Christian West, but also between Western and Eastern Christianity.
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Bajramzade, S., and P. Kazimi. "ETHNOGENESİS OF SMALL PEOPLES OR THE SEARCH FOR ETERNAL HİSTORY (PROBLEMS OF SOURCE STUDY)." EurasianUnionScientists 5, no. 10(79) (2020): 4–11. http://dx.doi.org/10.31618/esu.2413-9335.2020.5.79.1063.
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The genesis of nations tends to grow and expand. Separated from an ethnic group, small groups are doomed to isolation, vulnerability and backwardness from integration and development. The character of "history" is similar to a human being, and when he goes beyond his natural development, he feels like a person with a "nonvalue complex".
 To determine the ethnogenesis of peoples, one can reconstruct the general picture of historical genesis by summarizing traditional historical knowledge, information provided by modern archaeological excavations, materials provided by linguistics, ethnogenetics, the theory of proto-languages and modern scientific knowledge. The general outlines of the great genesis and the landscape of ethnos are known in the historical reconstruction of the last 6-7 thousand years. Using this model, it is impossible to recreate the ethnogenesis of isolated peoples.
 From this point of view, attempts to synonymize such concepts as “Armenian”, “Armenia”, “Armeni”, “haik”, “Urartu” and so on are nothing more than manipulation of isolated small peoples in the “historical darkness”. The famous Russian researcher Alexander Anninsky, in his 1899 book “Ancient Armenian Historians as Historical Sources”, published in Odessa, analyzes several medieval Armenian books, exposes their systematic falsification and considers it wrong to use them as historical sources. One might think that this put an end to the deception of Armenian historians. However, this did not happen, and falsifications and references to exposed sources continue and continue to this day.
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Shirinian, Manea Erna. "The Order of the Books in Solomon’s Tripartite According to Early Christian, Early Byzantine and Medieval Armenian Interpreters." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 237–54. http://dx.doi.org/10.15688/jvolsu4.2022.6.15.
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Introduction. Traditionally, several books of the OT are ascribed to King Solomon, but, according to Jewish tradition, he wrote only three biblical books, viz.: Proverbs, Ecclesiastes and Song of Songs. According to early Christian, early Byzantine and medieval Armenian interpreters, this order of books in the Solomon trilogy is not accidental. Although in the Christian tradition, this order of books has been attested already from the first centuries, nevertheless, today there are discrepancies and not only about the order of the books in question. Each of these books brings forth a certain semantic and symbolic meaning. They are connected with each other, being, as they were, “steps of the stairs” on the way to knowledge, not to mention the fact that each of these books occupies its worthy place in the treasury of human thought. Methods and materials. These circumstances make the appeal to questions related to Solomon’s tripartite, which are worthy of research using a method of a comparative analysis of various sources. Such a conviction is supported by new data concerning the issues under discussion provided by Armenian sources. Among these testimonies аn important role will be assigned to the use of unpublished yet manuscripts on the topic. A special place is occupied by the codex, which contains an Armenian medieval isagogical collection of the late 12th – early 13th centuries. Analysis. It was compiled by the abbot of the Sanahin monastery Grigor, son of Abas, and is known under the provisional name Book of Causes. The full title of the book is attested only in one manuscript – the most important and earliest from all that have reached us, stored in the Mashtots’ Matenadaran under the number 1879. This medieval textbook includes isagogical questions or prolegomena (presented in Armenian manuscripts under different names, mainly “cause”, “beginning” – hence the Book of Causes) to the all canonical books of the Bible and to the so-called “subtle” writings. The “subtle writings” are certain works that include the writings of both “external” (in relation to Christianity) as well Christian (mainly – “church fathers”) authors. Being of a philosophical and religious character they serve sort of a connecting link, and not only between the OT and the NT. The “subtle writings” were irreplaceable when using philosophical ideas to prove or refute one or another dogmatic position or postulate. As far as can be judged today, this title of certain works has survived only in Armenian; there is no doubt, however, that it had its prototype, at least in the Greek tradition. From the above it follows that the Book of Causes is significant also by the fact that it contains mainly Armenian translations of the introductions to the Bible commentaries of the Church Fathers. Along with them, the Armenian original prolegomena to interpretations are presented here as well. In this manual, there are several prolegomena related to Solomon’s trilogy. Results. These chapters not only confirm the data of early Christian and early Byzantine authors, but also provide some interesting evidence that has not come down to us from other sources (as far as I know). I hope that suggested here analysis of Armenian sources, especially the testimonies from the unpublished isagogical textbook called the Book of Causes will contribute to the international knowledge concerning the discussed questions.
5
Krzyżowski, Tomasz. "Starodruki z kolekcji arcybiskupa Józefa Teodorowicza: przyczynek do badań bibliofilstwa w środowisku Ormian polskich." Lehahayer 9 (December 19, 2022): 135–51. http://dx.doi.org/10.12797/lh.09.2022.09.06.
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ANTIQUE BOOKS FROM THE COLLECTION OF ARCHBISHOP JÓZEF TEODOROWICZ: A MINOR CONTRIBUTION TO THE RESEARCH OF BIBLIOPHILISM IN THE ENVIRONMENT OF THE POLISH ARMENIANS
 Armenian Archbishop Józef Teodorowicz (1864-1938) had a collection of antique books, comprising at least 145 titles in a few languages: Latin, Polish, German, and French. Armenian antique books, published with great artistry in Venice and Constantinople, were especially interesting among these works. It was determined that over 80 percent of collection concerned different branches of theology. The rest, i.e. 20 percent, included works of philosophy, ethics, canon law, rhetoric, literature, and linguistics. During the Second World War, after the capture of Lwów by Soviet troops, the collection was partially destroyed and dispersed. In August 1940, preserved fragments were included into the collections belonging to the Library of the Academy of Sciences of the Ukrainian Socialistic Soviet Republic (Lviv Branch). Today, the preserved fragments of the collection from the library of Archbishop Teodorowicz are kept in two institutions: the Division of Antique Books of the Wasyl Stefanyk National Scientific Library in Lviv and the Unit of Antique Books of the Ossoliński National Institute in Wrocław.
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BAGHDASARYAN, Lilith, Armenuhi AVAGYAN, and Karine SARGSYAN. "Changing Stereotypes With Regard to Special Needs Through Children’s Literature." wisdom 2, no. 7 (2016): 156. http://dx.doi.org/10.24234/wisdom.v2i7.150.
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We had the idea of this research, when we learned, that the children’s book about special needs: R.J. Palacio “Wonder” was translated into Armenian for the first time.
 Books on this topic have not been written yet by Armenian authors. The point is that during Soviet years the working assumption was that all the people were “like each other”, perfect, beautiful, without problems, without disorders; all those, who did not meet those criteria (who had visual, auditory, physical, mental, even speech and communication limitations), grew up and spent their lives in special boarding institutions, segregated from their families and society. Being ashamed of their children, who were not ideal, the parents kept them at home, hidden from acquaintances, neighbours, sometimes even from relatives.
 Attitudes have begun to change since then, and inclusive education has been a goal in Armenia since 2001. Despite the 15-year history of efforts at inclusive education, acceptance of people with special needs is still not evident in all corners of Armenian society. One of the most prevalent shortcomings is the stereotyping of people with special needs.
 We decided to use the reading of the book R.J. Palacio “Wonder” for the purpose of helping people confront their attitudes and stereotypes about disabilities as they explored the lives in this unique book.
7
BAGHDASARYAN, Lilith, Armenuhi AVAGYAN, and Karine SARGSYAN. "Changing Stereotypes With Regard to Special Needs Through Children’s Literature." WISDOM 7, no. 2 (2016): 156–61. http://dx.doi.org/10.24234/wisdom.v7i2.150.
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We had the idea of this research, when we learned, that the children’s book about special needs: R.J. Palacio “Wonder” was translated into Armenian for the first time.
 Books on this topic have not been written yet by Armenian authors. The point is that during Soviet years the working assumption was that all the people were “like each other”, perfect, beautiful, without problems, without disorders; all those, who did not meet those criteria (who had visual, auditory, physical, mental, even speech and communication limitations), grew up and spent their lives in special boarding institutions, segregated from their families and society. Being ashamed of their children, who were not ideal, the parents kept them at home, hidden from acquaintances, neighbours, sometimes even from relatives.
 Attitudes have begun to change since then, and inclusive education has been a goal in Armenia since 2001. Despite the 15-year history of efforts at inclusive education, acceptance of people with special needs is still not evident in all corners of Armenian society. One of the most prevalent shortcomings is the stereotyping of people with special needs.
 We decided to use the reading of the book R.J. Palacio “Wonder” for the purpose of helping people confront their attitudes and stereotypes about disabilities as they explored the lives in this unique book.
8
Çelik, Hülya, and Ani Sargsyan. "Introducing Transcription Standards for Armeno-Turkish Literary Studies." DIYÂR 3, no. 2 (2022): 161–89. http://dx.doi.org/10.5771/2625-9842-2022-2-161.
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Turkish literature in Armenian script comprises a large corpus of manuscripts dating from the 14th century together with printed material published between the 18th and 20th centuries. Books were printed in a wide geographical area and their contents were produced by mono- and bilingual Turkish- (and Armenian)-speaking Ottoman Armenians. Therefore, Armeno-Turkish text production represents the textual output enabled through Armenian and Turkish cross-cultural interactions, including various genres and different types of text. Although the scope of Armeno-Turkish text production is extensive, scholarly engagement with Armeno-Turkish texts at universities has only been markedly evident since the 2000s. The most significant reason for this late and limited engagement may lie in the obstacle of the hybrid nature of the script and the language, whereby Armeno-Turkish literature has a place neither in Turkish nor in Armenian literary studies. The aims of this article are therefore (1) to give a short overview of hitherto scholarly work with Armeno-Turkish text corpora and (2) to propose a standard for the transcription of Turkish texts in Armenian script. In a longue durée perspective, we aim to conduct inclusive literary studies and examine Armeno-Turkish literature within the greater framework of (Ottoman) Turkish literature.
9
Mamedov, Mikail. "Reading the novel Stone Dreams on the 100th anniversary of the “Great Catastrophe”." Nationalities Papers 44, no. 6 (2016): 967–84. http://dx.doi.org/10.1080/00905992.2016.1202911.
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The article analyzes the Stone Dreams novel by the famous Azeri writer Akram Aylisli. Published in the Russian literary journal Druzhba Narodov (Friendship of the People) in December 2012, it condemned anti-Armenian pogroms in the republic and in the cities of Baku and Sumgait in particular at the end of the 1980s. The novel also refers to the massacre committed by Turkish troops on Christmas of 1919 in the midst of the Armenian Genocide, 1915–1923. At that time, Turkish commander Adif-bey ordered the mass execution of the Armenian population in the author's home village Aylis (Agulis in Armenian). Almost all Armenians were killed, with the exception of a few young girls who by the late 1980s had turned into gray-haired women. The writer knew them when he was a young man, and the whole of his narrative was based on the stories that were told by the older people in the village. The novel caused mass outrage in Azerbaijan, for allegedly being one-sided. This included mass demonstrations in front of the author's house and the public burning of his books.
10
Goshgarian, Rachel. "Erasure at Home, Erasure in the World: Armenian History in Turkey (and Beyond) and Non-Discourses on Modern Political Conflict." International Journal of Middle East Studies 54, no. 3 (2022): 571–75. http://dx.doi.org/10.1017/s0020743822000654.
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On October 16, 2020, the Los Angeles Review of Books published a powerful letter about the war on Artsakh (Nagorno-Karabagh) that was signed by scholars who are considered to be among those most actively engaged in postcolonial theory and political activism, including Tariq Ali, Gayatri Chakravorty Spivak, Noam Chomsky, Amitav Ghosh, and Cornel West. This letter read: Before the ravages brought in by World War I and the 20th century, Azeris and Armenians in the area lived in the kind of conflictual coexistence with which we are acquainted in the multiethnic parts of the world. We are asking now not only for an agreement to a ceasefire but an insistence on the preservation of that ceasefire and protection for the Armenian minority in its efforts toward self-determination. We hope, in the long run, with the participation of all international institutions of justice, that the democratic will of the ethnic Armenians of the area can be acknowledged.2Yet scholars who specialize in the history of Turkey, the Ottoman Empire, and the Middle East were remarkably silent about this war that will have long-term effects on the small Republic of Armenia (population three million) and the relationships it will be able to maintain with its neighbors, in particular the Republic of Azerbaijan (population ten million) and the Republic of Turkey (population eighty-four million). The latter two countries’ militaries jointly attacked the unilaterally recognized, independent Armenian enclave of Artsakh (population 150,000) during a global pandemic, with help from paid Syrian mercenaries and Turkish military technology.
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Ohanowicz-Tarasiuk, Maria. "Ochrona dziedzictwa ormiańskiego w działaniach Fundacji Kultury i Dziedzictwa Ormian Polskich." Lehahayer 7 (March 15, 2021): 313–18. http://dx.doi.org/10.12797/lh.07.2020.07.09.
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Protection of the Armenian heritage in the activitiesof the Foundation for the Culture and Heritage of Polish Armenians
 One of the basic statutory tasks of the Foundation for the Culture andHeritage of Polish Armenians in Warsaw, established in 2006, is to save the materialheritage of Polish Armenians. Its collection, mainly originating from Armenianchurches in the former Eastern Borderlands, consists of a large archive of parishdocuments, record books, parchments, manuscripts, old prints, books, magazines, photographs, icons and liturgical paraments. This resource was moved to Polandwithin its new borders after the end of World War II, thanks to the efforts of priestsand parishioners. The Foundation, in 14 years of its activity, has ordered and inventoriedthese resources. They are made available at the Foundation’s seat, as well asin the Virtual Archive of Polish Armenians and through the public platform www.szukajwarchiwach.pl. From its beginnings, the Foundation has also undertaken thenecessary emergency work on the most endangered objects, and, depending onthe amount of obtained funds, also conducts conservation works.
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Nagy, Kornél. "Egy 17. századi örmény katolikus Breviárium az MTA Könyvtárának Keleti Gyűjteményében." Magyar Könyvszemle 133, no. 2 (2017): 197–212. http://dx.doi.org/10.17167/mksz.2017.2.197-212.
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Generally, the libraries have keeping very few old-published Armenian books or codices in Hungary. The small-sized-17th Armenian Catholic Breviary (Cisaran, Kargaworut’iwn) is an exception, which has proved the rule. At present, this Breviary is being kept at the Oriental Collection in the Library of the Hungarian Academy of Sciences, Budapest, Hungary. According to the contemporaneous Armenian land Latin handwritings in this Breviary, the scholarship was able to follow closely behind its real fate. This ecclesiastical book was published at about the mid-17th century at the-called Polyglotta’s press in the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide), the Institute of the Roman Catholic Missions at the Holy Apostolic See in Rome. At the last third of the 17th century, the Breviary was brought by Polish-born Armenian Uniate priests from Rome to Stanisławów (now Ivano-Frankivsk in Ukraine) in Poland. The Breviary in the 1720’s or in 1730’s got to the hand of Stefan Stefanowicz Roszka (1670−1739), Armenian Uniate Prelate in Stanisławów, when he was sent to Transylvania as an Apostolic Visitor in order to the control the Armenians’ daily religious life in Transylvania at the behest of the Holy Apostolic See in 1728. The Unaite Prelate brought this Breviary to the Armenian Uniate Holy Trinity Parish in Szamosújvár (Gherla, Armenopolis) as a gift. In this manner, this Breviary was kept at the Library of the Armenian Catholic Parish in Szamosújvár till the end of the Wold War II. Later on, the Breviary arrived at the National Library of Széchényi in Budapest in the late 1940’s, but, as some decades passed, it was delivered to the Oriental Collection of the Library of the Hungarian Academy of Sciences in the 1960’s or in 1970’s. Therefore, in this brief article, we have attempted to investigate the past of this Breviary from church-historical point of view. Further on, this writing has aimed at summarising the historical backgrounds of the Armenian colonies in Poland and Transylvania in the late 17th and the early 18th centuries. Finally, this study has been focused upon the implementation of the church-unions with Rome and the birth of the Armenian Catholic Church, resting upon the partly discovered and entirely undiscovered sources as well as analysing critically secondary literature.
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Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
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The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
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عبدالحاج, المدرس جواد كاظم. "Armenia in Armenian in Arab Islamic Sources during the Sixth Century AH / Twelfth Century AD." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 60, no. 1 (2021): 145–62. http://dx.doi.org/10.36473/ujhss.v60i1.1273.
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Although the political and economic decline that occurred to Arabic Islamic world and the division that hit these countries in the sixth century of Hijra /Eleventh A D and appearance of fighting states with spread of conflicts and battles s among them as well as the increasing crusade danger , bur this age and on the contrary witnessed great thinking production in various knowledge fields .Study the works of historians and thinkers expose the existence of insights , visions and rules that they dedicated from through their living with these events .Each historian has his works in his specialization which its reflections on his books .It seems that the scholars see that history is their first resource and their support which cannot get ride off .This is very i9mportant .Reading books in literature , geography and language helps the scholar to obtain very important information in his scientific study .study the history of Armenia impose on the historian to read these books specially that that the history of these nation that related with Arabs by important historical relations was not studied widely like histories of neighboring people .Thus this research ( Armenia in the Resources of Sixth century of Hijra /Eleventh A D ) as complementary for hat we begins to study the resources of Armenia history
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Der Matossian, Bedross. "FROM GENOCIDE TO POSTGENOCIDE: SURVIVAL, GENDER, AND POLITICS." International Journal of Middle East Studies 51, no. 1 (2018): 135–47. http://dx.doi.org/10.1017/s0020743818001253.
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On 31 July 2018, eighteen representatives of religious minority groups in Turkey, including the Armenians, Greeks, and Syriacs, issued a joint declaration saying: “As religious representatives and directors of different faiths and beliefs who have been residing in our country for centuries, we live out our faiths freely and practice our worship freely according to our traditions.” This state-orchestrated declaration contradicts a long history of discrimination suffered by minorities under different late Ottoman and Turkish political regimes. In the last two decades of the Ottoman Empire's rule, Ottoman Armenian, Greek, and Syriac subjects/citizens, among others, suffered extreme depredations and persecutions culminating in ethnic cleansing, genocide, and population exchange. The books under review deal with a grim phase in Ottoman and Turkish history: the Armenian Genocide during World War I and its repercussions during the subsequent republican period.
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Osiecki, Jakub. "Omówienie wybranych angielskojęzycznych publikacji armenistycznych z roku 2020." Lehahayer 8 (December 19, 2021): 249–55. http://dx.doi.org/10.12797/lh.08.2021.08.11.
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Presentation of chosen 2020 English publications in the field of Armenian studies
 The article discusses a few chosen publications in the field of Armenian studies, published in the English language in 2020. It presents the books which were published primarily by the publishing house I.B. Tauris (Bloomsbury Publishing), the American Society for Armenian Studies, as well as by publishing houses Brill and Peter Lang.
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Khachibabyan, Mane. "“The Unexamined Life is not Worth Living”: The Armenian Genocide." WISDOM 2, no. 5 (2014): 21. http://dx.doi.org/10.24234/wisdom.v2i5.29.
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The article discusses the work, research and efforts Professor Armen Marsoobian has done towards explicating and representing the fragments left from the Armenian Genocide period. Armenian Genocide has had its huge impact on the lives of Armenian people and the national ideology.Professor Marsoobian through photography exhibitions and his books, retells the story of Armenian people and events of 1915 to the world. The past needs to be examined, for we need to clearly understand the reasoning behind historical events, in order to prevent and be more secure in future.
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Stone, Michael Edward. "New Discoveries Relating To the Armenian Adam Books*." Journal for the Study of the Pseudepigrapha 3, no. 5 (1989): 101–9. http://dx.doi.org/10.1177/095182078900300508.
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Osipian, Alexandr. "The Lasting Echo of the Battle of Grunwald: the Uses of the Past in the Trials between the Armenian Community of Lemberg and the Catholic Patricians in 1578–1631." Russian History 38, no. 2 (2011): 243–80. http://dx.doi.org/10.1163/187633111x566057.
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AbstractThe article deals with the historical imagination in the burgher's milieu in the late Renaissance Polish kingdom. The main aim of the article is the investigation of the changes that occurred in the perception of the remote past. The article focuses on the mechanisms of a usable past construction. In 1578, in order to obtain equal economic rights with the dominant Catholic burghers – mostly of German origin – in Lemberg, local Armenians stated that their ancestors were invited by the Galician prince Daniel and were then settled by his son Lev/Leon (1264-1301) in Lviv at the time of the city's foundation. In 1597, in their complaint, Catholics allowed that the statement of the invitation of the Armenian ancestors was a real fact but accused "Armenian warriors" for participating in the hostile incursions led by Prince Daniel or Lev together with the Tatars in the 1250s-1280s against Poland. In this way, the magistrate won the trial in 1600. I argue that for their pseudo-historical argument Catholic patricians creatively reinterpreted some passages from Marcin Cromer's book "On the origins and deeds of the Poles" (1555, 1558, 1562, 1568, 1589). Then, Armenians changed their tactics and stated in 1631 that their noble ancestors took an active part in the wars between Poland and Teutonic Order in late fourteenth – early fifteenth centuries. Thus Armenians converted their ancestors into good patriots of Poland when the Germans were the main enemies. During the trials townspeople perceived changes in their past. It also reflects a level of historical reading in Polish history and the emergence of the Battle of Grunwald battle as part of a Polish national myth. Thus Renaissance book-printing and book-collecting directly influenced the burgher's historical imagination and their judicial argument. City elites "privatized" a book, which had been sacral property of Church, and made it their tool to use for their practical needs. They also privatized and instrumentalized the based-on-books past. The arguments used by both sides during their conflict correlated with the urban elites' aspirations to acquire noble status. It also reflects the process of transmission of high culture models – Sarmatian Renaissance – to the lower estates of the Kingdom.
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Ferri, Enrico. "The Armenian Diaspora in Italy." Oriente Moderno 95, no. 1-2 (2015): 277–99. http://dx.doi.org/10.1163/22138617-12340082.
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Taking inspiration from some analytical paths in a recent book by Agop Manoukian—Presenza Armena in Italia. 1915-2000, Milano, Guerini e Associati, 2014)—the author traces some significant moments of the Armenian diaspora in Italy during the 20th century including its complex relations with socio-political Italy, in context with Middle Eastern and international relations, which during the World Wars also involves the United States. In particular, the author considers the relations of the Italian Armenian diaspora with the kingdom of Italy in the first instance and then with the fascist regime, during the period when racial laws involved the small Armenian community. Then the author focuses on the new realities of Republican Italy and the Socialist Republic of Armenia and the debate that developed during the second half of last century, between those who believed it possible to preserve the Armenian identity and those in the diaspora who supported a political initiative in favour of the re-conquest of Armenia’s historic lands. Particular attention is reserved for the genocide of 1915 and the new entity of the Republic of Armenia.
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Khachatryan, Lalik. "REDUPLICATION IN OLD ARMENIAN." Main Issues Of Pedagogy And Psychology 21, no. 1 (2022): 99–110. http://dx.doi.org/10.24234/miopap.v21i1.431.
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ABSTRACT Reduplicative compounds form a unique group in the word- stock of Armenian translated books of Bible. The study of subject matter of originals reveals the following types of reduplication; a) root–type – gowndagownd (in troops, in regiment), dasadas (in classes), zanazan (different), mec'amec' (very big), charcharanq (torture), p'oghp'oghel (to wave), b) vowel alternation-type and alternation-type - barbar' (dialect), t'o't'ap'el (to toss), kskc'eli (painful) boghboj (blossom), karkam (bent), c) phomenic deletion-type - sasanel (to shake), papand'il (to be silent), dadar (pause, break), babaxel (to beat, to throb), xaxowt (instable), d) root-determinative-type – arhamarhel (to ignore), kokord (throat), tatask (blackthorn) , trtownj (lamentation), twatwanch (ray), e) prepositional-type - de'm y'nd de'm (face to face), xar'n i xowr'n (in random, confusedly), o'r y'st o're' (day by day) & ayln? These types of word-combinations are not completely isolated from each other indeed and any type of root reduplication may exhibit other types of word formation, although we have conditionally placed such words in one type, based on general word-formation patterns. The synchronic investigation of word-stock of Bible first, reveals the word-formation opportunities of Old Armenian. On the other hand, the results of such investigation can become base for diachronic study of word-formation of reduplication.
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Khachatryan, Lalik. "REDUPLICATION IN OLD ARMENIAN." Main Issues Of Pedagogy And Psychology 21, no. 1 (2022): 99–110. http://dx.doi.org/10.24234/miopap.v21i1.431.
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ABSTRACT Reduplicative compounds form a unique group in the word- stock of Armenian translated books of Bible. The study of subject matter of originals reveals the following types of reduplication; a) root–type – gowndagownd (in troops, in regiment), dasadas (in classes), zanazan (different), mec'amec' (very big), charcharanq (torture), p'oghp'oghel (to wave), b) vowel alternation-type and alternation-type - barbar' (dialect), t'o't'ap'el (to toss), kskc'eli (painful) boghboj (blossom), karkam (bent), c) phomenic deletion-type - sasanel (to shake), papand'il (to be silent), dadar (pause, break), babaxel (to beat, to throb), xaxowt (instable), d) root-determinative-type – arhamarhel (to ignore), kokord (throat), tatask (blackthorn) , trtownj (lamentation), twatwanch (ray), e) prepositional-type - de'm y'nd de'm (face to face), xar'n i xowr'n (in random, confusedly), o'r y'st o're' (day by day) & ayln? These types of word-combinations are not completely isolated from each other indeed and any type of root reduplication may exhibit other types of word formation, although we have conditionally placed such words in one type, based on general word-formation patterns. The synchronic investigation of word-stock of Bible first, reveals the word-formation opportunities of Old Armenian. On the other hand, the results of such investigation can become base for diachronic study of word-formation of reduplication.
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KHACHATRYAN, Lalik. "STRUCTURAL TYPES OF ARMENIAN LANGUAGE VARIANT- UNITS IN THE TRANSLATION BOOKS OF THE BIBLE." Main Issues Of Pedagogy And Psychology 17, no. 1 (2020): 126–36. http://dx.doi.org/10.24234/miopap.v17i1.372.
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The correlative study of variants’ form and meaning in the Bible books shows that some types of variants; word-variants, phonetic-variants, grammatical variants, that give some idea about present linguistic reality from the synchronic point. The marginal components of word variants are words which have different manifestations of the form. Phonetic variants have been formed through sound- interchange. Grammatical variants are formed by different declensional forms.
 The results of the investigation can serve as a means of comparison for both the interlinguistic and interlinguistic typological investigation. From the subject of the study, we can conclude that variant-units found in the Bible are a heritage from the prewritten period. They have been transferred to old Armenian with the lexical structure of prewritten Armenian and were reflected in the first Armenian translation manuscript- in the Bible.
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Kruse, Marion. "THE SPEECH OF THE ARMENIANS IN PROCOPIUS: JUSTINIAN'S FOREIGN POLICY AND THE TRANSITION BETWEEN BOOKS 1 AND 2 OF THE WARS." Classical Quarterly 63, no. 2 (2013): 866–81. http://dx.doi.org/10.1017/s0009838813000335.
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The speech of the Armenian embassy to Khusrow in the opening of Book 2 of Procopius' Wars has received little scholarly attention. Historians propose that this embassy, along with those sent by the Goths and Lazi, provided Khusrow with a pretext for violating the Eternal Peace in 540. As for the speeches themselves, they have been considered formulaic set pieces, requirements of the genre in which Procopius was writing. However, Anthony Kaldellis has argued that Procopius uses the Armenians as a mouthpiece for his own criticisms of Justinian, namely that the emperor is to blame for ending the Eternal Peace and that he behaved like an oriental despot. While these literary and historical readings are not incompatible, none fully explicates the mechanics and function of the Armenians' speech.
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Ghonyan, Meline. "The Importance of Teaching English through Armenian Culture." Armenian Folia Anglistika 12, no. 2 (16) (2016): 115–22. http://dx.doi.org/10.46991/afa/2016.12.2.115.
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Culture and art have always been indispensable parts of language teaching. Cultural texts and various cultural topics have been included in language books and textbooks. However, textbook developers and English teachers give priority to teaching the culture of the target language rather than that of native learners.
 In the current paper we would like to state that it is beneficial to teach English through local culture materials as they increase the cognitive, communicative and social understanding of the learners.
 Having based on our teaching experience, we can claim that specific topics like Armenian music, dances, customs and traditions, Armenian artists and their art works, the cities and architecture, filming and theatre, holidays and festivals and other culture-related topics are of great interest to Armenian learners of English. These topics are, to some extent, familiar to them, so they enhance the learners’ English communicative skills. Moreover, the learners obtain a full comprehension of Armenian culture and develop certain skills to present it to others.
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Gurunluoglu, Aslin, Raffi Gurunluoglu, and Tatevik Hakobyan. "A medieval physician: Amirdovlat Amasiatsi (1420–1495)." Journal of Medical Biography 27, no. 2 (2017): 76–85. http://dx.doi.org/10.1177/0967772016682726.
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We aimed to acquaint the reader with a medieval physician, Amirdovlat Amasiatsi, who lived and practiced in the 15th century Anatolia. Amirdovlat wrote several books on medicine mainly focusing on phytotherapy and pharmacology using medicinal plants, animal-derived products and minerals. All his works were written in Middle Armenian, spoken Armenian language of the time. In his writings, Amirdovlat described unique recipes that represent a portrayal of medical knowledge and practice at the time in Anatolia where he lived and worked. He discussed the physical and therapeutic properties as well as geographic distributions of various plants and minerals, using different languages, mainly Turkish, Greek, Arabic, French and Persian. Amirdovlat’s works not only enhanced our understanding of Armenian medical practices but also provided great deal of information on those of Ancient Greco-Roman as well as Islamic world, demonstrating close relationship of Armenian medicine with Greco-Roman and Islamic medicine. Amirdovlat accomplished this by amalgamating the past and contemporary practices of his time. In this regard, Amirdovlat’s works, in particular “Useless for the Ignorant”, are very unique playing a significant role in preserving traditions and heritage of different cultures.
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Mamedov, Mikail. "The Stone Dreams scandal: the Nagorny Karabakh conflict and Armenian-Azerbaijani relations in contemporary literature." Caucasus Survey 2, no. 1-2 (2014): 42–59. http://dx.doi.org/10.1080/23761202-0020102005.
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This article analyses the scandal that broke out in Azerbaijan after the publication of Stone Dreams, a novel by Azerbaijani writer Akram Aylisli. Stone Dreams depicted and condemned the persecution against the Armenian population in Baku and Sumgait in 1988-1990, as well as the early twentieth century massacre of the Armenian community in the writer’s home village, Aylis in Nakhichevan. Akram Aylisli touched on a taboo and in a context with weak civic and democratic institutions, the discussion of such traumatic events in Azerbaijan’s recent past proved unacceptable to both society and the ruling elite. This article reaches beyond contemporary debates, however, to cover earlier and less well-known works with Armenian-Azerbaijani themes such as Evgeniy Voyskunskiy’s novel Maiden Dreams, Seymur Baycan’s Gugark, Maria Martirosova’s Photos To Remember Me By and Levon Javakhian’s short story “Kirve”. These works are reviewed here in terms of how they address issues of conflict, reconciliation and responsibility. This article underscores the importance of literary works dealing with conflict, as they usually reach a much broader audience than academic books.
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Stone, Michael E. "Armenian Canon Lists VII: The Poetic List of Aṙak‘el of Siwnik‘ (d. 1409)". Harvard Theological Review 104, № 3 (2011): 367–79. http://dx.doi.org/10.1017/s0017816011000290.
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The present study constitutes the seventh member of a series of articles1 in which I publish Armenian lists of biblical books. This article contains, principally, the poetic list attributed to Aṙak‘el of Siwnik‘, a well-known medieval Armenian poet, savant, and scholar who lived from the mid-fourteenth century until 1409. Aṙak‘el was the nephew of the famed theologian and systematician Grigor Tat‘ewac‘i (1344?–1409), whose own canon list was published earlier in this series.2 I am basing my text of Aṙak‘el's list on that published in the work of Ter-Movsesian on the Armenian Bible, which I present in a somewhat emended form and with an English translation below. Ter-Movsesian apparently published Aṙak‘el's text from a manuscript that in his day was in the possession of the distinguished scholar Grigor Xalat‘eanc‘.3 The fate of this manuscript is unknown; it is not to be identified with any of the copies published here. Ter-Movsesian was also aware of another copy then in Eǰmiacin bearing the number 599. This Miscellany, copied in 1660 in an unknown place, is now preserved as number 702 in the Maštoc‘ Matenadaran in Erevan. The text appears on 186r–189v.4
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Gasparyan, Naira. "Armenian Genocide Prerequisites in Travel Memoirs (With special reference to Noel Buxton and Harold Buxton’s accounts)." Armenian Folia Anglistika 13, no. 1-2 (17) (2017): 187–96. http://dx.doi.org/10.46991/afa/2017.13.1-2.187.
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The findings of our linguocognitive research on a sound historical perspective establish a number of undeniable facts which will elucidate the situation of Armenians in Western Armenia in the pre-genocidal period.
 The linguistic material of Noel and Harold Buxtons’ accounts for the British Parliament, Travel and Politics in Armenia, published in 1914, has been studied with the application of a set of methods and approaches: the cognitive method of investigation combined with those of linguostylistic and linguocultural analyses on the extralinguistic basis and the method of purposive sampling. The book is an undeniable source of eyewitness facts which confirm the existing prerequisites for the 1915 Armenian genocide.
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Raiq qızı Ağayeva, Nərmin. "Classification of crimes against international law in the territories of Azerbaijan occupied by Armenia." SCIENTIFIC RESEARCH 2, no. 1 (2022): 15–18. http://dx.doi.org/10.36719/2789-6919/2/15-18.
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Qafqaz regionunu daim gərginlikdə saxlamaq məqsədilə ermənilərin beyninə «Böyük dövlət» yaratmaq ideyası sindromunu həmişə müəyyən dövlətlərin örtülü siyasəti olmuşdur. Odur ki, erməni terroru bu gün də həmin maraqların, «ikili standartların» latent ifadəsinə çevrilmişdir. Rus tarixçisi Nikolay Şavrov «Zaqafqaziyada Rusiya işlərinə yeni təhlükə» adlı kitabında qeyd edir ki, 1864-cü ildə Qafqaz idarələrində çoxluq təşkil edən erməni və gürcülərdə millətçilik fəaliyyəti oyandı. Erməni və gürcü çarlıqlarını yenidən dirçəltmək ideyası Londonda onların rəhbər şəxslərinin beyninə yeridildi. Bu, əslində tarixi torpaqlara malik olmayan ermənilərin Zaqafqaziyada mümkün qədər daha çox ərazi ilhaqına həvəsləndirilməsi idi. Sonralar isə «dənizdən-dənizə Ermənistan» yaratmaq ideyası «Daşnaksütyun» partiyasınınəsas ideyasına çevrildi. 1890-cı ildə Tiflisdə erməni millətçi partiyası kimi yaradılan «Daşnaksütyun» Türkiyə ermənilərinin azad edilməsi, Rusiya və Türkiyə ermənilərinin «Vahid, ümumi «vətəni» — «Böyük Ermənistan» yaradılması kimi avantürist ideya irəli sürərək, təbliğata başlamışlar. Açar sözlər: Dağlıq Qarabağ, hüquqa zidd, təcavüzkar, işğalçı, terror Narmin Raig Aghayeva Classification of crimes against international law in the territories of Azerbaijan occupied by Armenia Summary The syndrome of the idea of creating a «Great State» in the minds of Armenians in order to keep the Caucasus region under constant tension has always been a covert policy of certain states. That is why Armenian terrorism has become a secret expression of these interests, «double standards». Russian historian Nikolai Shavrov, in his book «A New Threat to Russian Affairs in the Caucasus», states that in 1864 the nationalist movement awakened in the Armenians and Georgians, who formed the majority in the Caucasus administrations. The idea of reviving the Armenian and Georgian kingdoms was planted in the minds of their leaders in London. This was actually to encourage the Armenians, who did not have historical lands, to annex as much land as possible in the Caucasus. Later, the idea of creating «Armenia from sea to sea» became the main idea of the Dashnaksutyun party. Founded as an Armenian nationalist party in Tbilisi (Georgia) in 1890, Dashnaksutyun began its propaganda with the adventurous idea of liberating Turkish Armenians and creating a «single, common» homeland» of Russian and Turkish Armenians. Greater Armenia». Key words: Nagorno-Karabakh, illegal, aggressor, occupier, terror
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Siekierski, Konrad. "Scripts, Saints, and Scientists: The Social Life of Gospel Books in an Armenian Museum." Journal of Orthodox Christian Studies 4, no. 1 (2021): 93–114. http://dx.doi.org/10.1353/joc.2021.0005.
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Lang, D. M. "Vrej Nersessian: Armenian illuminated Gospel-Books. x, 100 pp. London: The British Library, 1987. £14.95." Bulletin of the School of Oriental and African Studies 52, no. 1 (1989): 154–55. http://dx.doi.org/10.1017/s0041977x00023429.
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Artac, Berna Yıldırım, and Emine Koca. "A Period Analysis on Values Shaped by Culture: Turkish and Armenian Women's Clothing." European Scientific Journal, ESJ 14, no. 32 (2018): 131. http://dx.doi.org/10.19044/esj.2018.v14n32p131.
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Written works such as miniatures, engravings and travel books, which contain visuals related to the Ottoman State, are considered to be documents bearing witness to history and imparting information about the daily life of the Ottoman Empire. These documents contain visuals of the people living in the Ottoman State, imparting, among other information, clues on the characteristics of the clothes of the period. In the Ottoman state cultural interaction often overrode attempts to create boundaries in the forms of clothing belonging to distinct communities. The resulting similarities in clothing form the starting point of this study. Focusing on the examination of clothes belonging to Turkish and Armenian women who lived in the Ottoman Empire in the18th and 19th centuries, this study aims to determine the similarities and differences between the clothing cultures of the two communities. A total of 22 images reflecting the everyday clothing of Turkish and Armenian women were examined with the help of a clothing examination form repared by the researchers. The visuals were analyzed according to form and usage, design features were explained, and the similarities and differences between the women's garments were interpreted.
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Heero, Aigi. "Verflochtene Sprachen und Kulturen: Gohar Markosjan-Käspers Romane als Beispiele des mehrsprachigen Schreibens." Interlitteraria 26, no. 1 (2021): 105–21. http://dx.doi.org/10.12697/il.2021.26.1.8.
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Intertwined Languages and Cultures: Gohar Markosjan-Käsper’s Novels as Examples of Multilingual Writing. The present article analyses the phenomenon of multilingualism in the novels of Gohar Markosjan-Käsper (1949–2015) and discusses her life and work in the socio-political context of the former Soviet Union (in relation to language and cultural politics). Markosjan-Käsper was an Armenian-born writer who spent most of her life in Estonia and wrote her books in Russian. Accordingly, her works originated in a contact zone of different languages and cultures. This article highlights her novels Helena and Penelopa as examples of transcultural writing and analyses the manifestations and functions of multilingualism in these works. The study shows that a number of topics and motifs that are present in German-language transcultural literature also appear in Markosjan-Käsper’s novels (for example cultural comparison, self-discovery in a foreign culture). The multilingualism can be seen in these novels both explicitly and implicitly: in addition to Russian, other languages such as Armenian, Estonian, English, and Latin are used, with numerous indirect references to these languages. Furthermore, various references to world-famous novels such as Ulysses by James Joyce and Master and Margarita by Michail Bulgakov are analysed.
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BEŞİKÇİ, Seçil ÖRAZ. "TÜRK DIŞ POLİTİKASINDA DAVUTOĞLU DÖNEMİ VE STRATEJİK DERİNLİK DOKTRİNİ: GÜNEY KAFKASYA ÜLKELERI ÖRNEĞİ." “Küresel siyaset: Türkiye’den bakış”, Spring,2021 (April 30, 2021): 160–77. http://dx.doi.org/10.30546/2616-4418.bitd.2021.160.
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The Justice and Development Party (JDP) and its new cadre have entered into Turkish political life by the general elections held in 2002. Prof. Dr. Ahmet Davutoğlu, one of the members of the new cadre, has been considered as the architect of foreign policy discourse and practices pursued under JDP rule between 2002-2016. Davutoğlu has become both the theoretician and the practitioner of foreign policy strategies, which has been built on his “Strategic Depth Doctrine”. Davutoğlu has aimed to reach a new foreign policy strategy by the new principles such as “multidimensional foreign policy”, “rhythmic diplomacy”, “zero problems with neighbors”, “maximum international cooperation”, “proactive foreign policy” and “order instituting actor”. In these contexts, the aim of the paper is twofold. The irst one is to ind out whether Davutoğlu’s new foreign policy principles have been implemented in the foreign policy-making processes of the South Caucasus states of Azerbaijan, Armenia, and Georgia and, if yes, the second one is to deine the policy relections over Turkey’s foreign relations with these states. For this aim, three speciic cases, which are critical to these states, have been selected: the Russian-Georgian War (2008), the Armenian Opening, and the Nagorno-Karabakh Conlict. The method of discourse analysis has been utilized and Davutoğlu’s books, articles, interviews, and speeches have been reviewed.
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Osiecki, Jakub. "Współczesna Armenia w opisie Macieja Falkowskiego (Armenia. Obieg zamknięty, Wydawnictwo Czarne, Wołowiec 2022)." Lehahayer 9 (December 19, 2022): 301–6. http://dx.doi.org/10.12797/lh.09.2022.09.16.
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MODERN ARMENIA IN MACIEJ FALKOWSKI’S DESCRIPTION
 The reportage book of Maciej Falkowski titled Armenia. Obieg zamknięty [Armenia. Closed Circulation] was issued in 2022 by the Czarne Publishing House. The author – longtime employee of the Polish embassy in Yerevan – in his relation about the contemporary state of Armenia uses his own memories and observations. The book constitutes a significant contribution to the Polish research on Armenia and an important compendium of knowledge concerning this country. The review, while emphasizing the value of the publication, indicates some minor mistakes regarding the Armenian language and the history of Armenia.
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Крюкова, Наталья Владиславовна. "Veneration of Rural in Armenia: The Transformation of Tradition." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (April 24, 2021): 120–33. http://dx.doi.org/10.26158/tk.2021.22.1.010.
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В сельских областях Армении повседневная религиозная жизнь протекает в сурбах - местных святилищах, домашних реликвариях, часовенках и молельнях. Сурб - в переводе с армянского «святой» - это комплексное понятие, которым верующие обозначают и святого, и пространство его почитания. Сурбами могут быть действующие или разрушенные церковные и монастырские постройки, книги, хачкары, родники, деревья, камни. Материальная форма сурба не ассоциированный со святым предмет, несущий на себе печать его святости, как принято в традиционном христианском культе святых, а сам святой. Именно это делает культ сурбов уникальным в ряду похожих культов народного христианства. Обустройство сурбов и паломничество к почитаемым локальным святыням - наиболее распространенные вернакулярные формы духовной жизни местных жителей. В статье исследуются изменения традиционных аспектов почитания сельских сурбов на основе доступных историко-этнографических источников и полевом материале, собранном автором в Армении в 2016-2021 гг. In rural areas of Armenia, daily religious life takes place in “surbs” - local shrines, domestic reliquaries, chapels and oratories. “Surb” means “saint” in Armenian; it is a complex concept that believers use to designate both a saint and the space of his veneration. Surbs can be an active or demolished church or monastery building, books, khachkars (carved stone stelae with the image of a cross), springs, trees, stones. The material form of the surb is not an object associated with the saint, bearing the seal of his holiness, as is customary in the traditional Christian cult of saints, but the saint himself. This is what makes the surb cult unique among similar cults. The arrangement of surbs and pilgrimage to revered local shrines are the most common popular expressions of the spiritual life of local people. The article examines changes in the traditional veneration of rural surbs on the basis of available historical and ethnographic sources as well as field material collected by the author in Armenia in 2016-2021.
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Sargsyan, Tatevik E. "Minas Bżyszkian i jego relacja o Ormianach Lwowa." Lehahayer 5 (May 15, 2019): 159–93. http://dx.doi.org/10.12797/lh.05.2018.05.07.
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Minas Bzhyshkyan and His Report on Armenians in LwówMinas Bzhyshkyan, an armenologist, philologist, pedagogue, historian, ethnographer, and musicologist was a member of the Armenian Catholic Mechitarists order. He travelled widely and took scrupulous notes of his journeys, which aided writing his monograph A Journey to Poland and other countries where exiles from Ani live. His work, crucial for research on Armenians in old Poland, was originally published in 1830 in Venice. It was written in classical Armenian, an ancient language of a highly ornate quality. The book is a valuable source of information on geography, architecture, and epigraphy of peoples living on territories travelled by Bzhyshkyan, as well as on the past and present of the Armenian diasporas in the Central Europe and the Black Sea Basin countries. The author presents data on the Armenian community of Lwów and evaluates it against information from other sources.
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Krzyżowski, Tomasz. "Jan Hasso Agopsowicz (1915-1982). Ormianin, bibliofil, twórca ekslibrisów." Lehahayer 8 (December 19, 2021): 205–32. http://dx.doi.org/10.12797/lh.08.2021.08.08.
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Jan Hasso Agopsowicz (1915-1982) – Armenian, Bibliophile, Creator of Bookplates
 The article presents the biography of Jan Hasso Agopsowicz (1915-1982), Polish Armenian, full of merit for the Armenian environment in Poland. He was born in Kociubińce, Eastern Galicia, in the Armenian landowning family. In 1931- 1938 he studied in Rome, at the Papal Armenian College and Gregorian University, preparing himself for the adoption of priestly orders in the Armenian rite. In October 1938 he resigned from finalisation of the theological studies and returned to Poland. After World War II, he lived in Nowy Sącz, where he was a manager of the analytical laboratory in the municipal hospital. Agopsowicz focused a lot on the situation of the Armenian diaspora in Poland and the activity of the Armenian environment. He wanted to guarantee the pastoral care for Catholic Armenians in Poland and to ensure the persistence of the Armenian rite so he intervened with the Holy See and Primate Stefan Wyszyński. Furthermore, he engaged in artistic activity. Creation of bookplates was his passion – he designed 240 bookplates. Interests of Agopsowicz concerning the Armenian history and culture, as well as his numerous contacts with Armenians, led to the creation of several dozen bookplates with Armenian themes. Moreover, he gathered a large book collection relating to Armenian themes in different languages. He died in Nowy Sącz and was buried at the Rakowicki Cemetery in Krakow.
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Leber, Taisiya. "The Early History of Printing in the Ottoman Empire through the Prism of Mobility." DIYÂR 2, no. 1 (2021): 59–82. http://dx.doi.org/10.5771/2625-9842-2021-1-59.
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This paper aims to examine the early stage of printing in the Ottoman Empire, focusing on mobile actors, tools and ideas. Which role did mobility play in the life of printers? How did it influence their professional life and how was it reflected in prefaces or afterwords of their printed books? The first Jewish, Serbian, Armenian, Greek and Muslim printers in the Ottoman Empire were foreign-born (Spain, Italy, England, France). Many of them had to remain mobile within and beyond the empire in order to escape persecution, religious censorship, business competition etc. Where did the knowledge of printing come from and how did it circulate? Were there any contacts between printers of different religious backgrounds and what role did the question of language and multilingualism play? By introducing case studies that originate from the early phase of printing in the Ottoman Empire (Sephardic legal code ʾArbaʿa Ṭurim, Constantinople 1493) until the first decades of the eighteenth century (İbrāhīm Müteferriḳa’s printing activities), this article will mainly focus on the aspect of mobility in a Transottoman context. It will show the role of networks and connections between the Ottoman Empire and Eastern Europe for the development and spreading of book printing among Ottoman Jews and Christians.
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Kasbarian, Sossie, and Kerem Öktem. "One hundred years later: the personal, the political and the historical in four new books on the Armenian Genocide." Caucasus Survey 4, no. 1 (2016): 92–104. http://dx.doi.org/10.1080/23761199.2015.1129787.
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Gunter, Michael M. "Richard Hovannisian, ed., The Armenian Genocide in Perspective (New Brunswick, N.J.: Transaction Books, 1986). Pp. 215. - Akaby Nassibian, Britain and the Armenian Question 1915–1923 (London and Sydney: Croom Helm, 1984). Pp. 294." International Journal of Middle East Studies 21, no. 3 (1989): 419–22. http://dx.doi.org/10.1017/s002074380003261x.
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Agopsowicz, Monika. "Ormianie kamienieccy w ostatniej ćwierci XVII wieku. Uzupełnienie spisu imiennego na podstawie kolejnych źródeł." Lehahayer 8 (December 19, 2021): 43–104. http://dx.doi.org/10.12797/lh.08.2021.08.02.
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Kamieniec Armenians in the last quarter of the 17th century. Supplementation of the name list on the basis of subsequent sources The author uses subsequent historical sources to supplement the data about Armenians living in Kamieniec Podolski (Kamianets-Podilskyi) before the Turkish invasion in 1672 and soon after regaining the town by Poland in 1700. These sources include: book of the Armenian court of Kamieniec Podolski from 1651-1663; registers of church apparatus taken away from Kamieniec and their gradual sales; Turkish censuses of the people of Kamieniec Podolski, including Armenians, from 1681.
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Gökçek, Mustafa. "The young Turks and the Ottoman Nationalities." American Journal of Islam and Society 32, no. 2 (2015): 122–25. http://dx.doi.org/10.35632/ajis.v32i2.979.
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This volume, short and rich in primary source material, focuses on the relationshipbetween the Ottoman central government (Istanbul) and the empire’svarious nationalities during the fateful 1908-18 period. Istanbul’s struggle toaddress enormous political and military challenges, European involvement,and the rise of nationalism and ethnic/religious resentments are duly covered.The book is well organized with a dedicated section for each nationality. Exceptfor the Greek and Armenian struggles through WWI, which is coveredin a single chapter, each nation’s history is covered in two periods: 1908-14and 1914-18 (except the Albanians). Ahmad impartially re-constructs thesenationalities’ history in order to detail all aspects of the challenges that theyfaced and posed to Ottoman governance.In the chapter on the Armenians, Ahmad discusses the political interactionsof such Armenian organizations as Dashnak with the Committee ofUnion and Progress (CUP) and their coalitions with various political groups.The Kurdish-Armenian “land question” tensions, which dated from the SultanAbdulhamid period, continued to rise. Ahmad’s portrayal also gives us aglimpse of British and French involvement in the Armenian community’s issues.Russia’s policy would change in 1912 from one of keeping good relationswith the CUP to supporting the Armenians and Greeks against Istanbul.The Balkan Wars and the Ottoman defeats revealed its vulnerabilities as wellas the weakness of the CUP’s centralization policies.Istanbul was aware of the problems in Anatolia, especially between theKurds and the Armenians, and understood the necessity of resolving the ...
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Penkina, A. M. "O. Mandelstam’s reference to Dante in The Fourth Prose [Chetvyortaya proza] and Journey to Armenia [Puteshestvie v Armeniyu]." Voprosy literatury 1, no. 1 (2020): 231–45. http://dx.doi.org/10.31425/0042-8795-2020-1-231-245.
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The article explores Mandelstam’s reception of Dante’s poetic legacy manifested in the former’s books from the late 1920s – early 1930s: The Fourth Prose [ Chetvyortaya proza ] (late 1929 – early 1930) and Journey to Armenia [ Puteshestvie v Armeniyu ] (1931). In The Fourth Prose , Mandelstam turns to Dante again after a three-year break, his new book an epitome of his profound fascination with the Florentine poet. In her examination of the poetic references to the Divine Comedy in The Fourth Prose , the author points out what she believes is a deliberate inaccuracy in Mandelstam’s allusion to the Comedy’s first line and hypothesizes on the reasons for the misquotation. Her analysis and interpretation of Dante allusions in Journey to Armenia focus on the context of such quotations: namely, the biological metaphors, in which Dante’s imagery looks natural. Also the author discusses the reasons for Dante’s image to converge with that of Lamarck in Journey to Armenia , for which purpose she considers Mandelstam’s other works from the same period.
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Abbas Allahverdiyeva, Zahra. "Priority tasks of the modern Azerbaijani Nizami study." SCIENTIFIC WORK 59, no. 10 (2020): 4–13. http://dx.doi.org/10.36719/2663-4619/59/4-13.
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The heritage of Nizami Ganjavi is the spiritual wealth of the Azerbaijani people, and the protection and research of this heritage are in the spotlight as a part of the political action of Azerbaijan’s government. Unfortunately, the recent publication of the series of articles with distortions about the life and origin of the great Azerbaijani poet Nizami Ganjavi on websites, as well as the dissemination of false information, not only compromise the level and achievements of world orientalists, but also impede the development of Azerbaijani Nizami studying. Executors of Armenian interests falsify Nizami Ganjavi’s nationality, publish motiveless books and articles, consider Azerbaijani scientists as “ethnic nationalists,” and reinterpret our history and culture. However, these attempts are doomed to failure due to the absent of scientific justification. The purpose of this article is not to list the distortions, but to study the sources and causes of these aberrations. Key words: Nizami Ganjavi, wikipedia, distortion, textology, language
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Bowman, Steven. "Louis H. Feldman. “Remember Amalek!” Vengeance, Zealotry, and Group Destruction in the Bible According to Philo, Pseudo-Philo, and Josephus. Cincinnati, OH: Hebrew Union College Press, 2004. x, 272 pp." AJS Review 29, no. 2 (2005): 363–64. http://dx.doi.org/10.1017/s0364009405220172.
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Genocide, a neologism coined during World War II and now enshrined in international law, reflects an ancestral phenomenon as old as human history, if not older. It is a secularized version of what our predecessors understood by holy war, just war, and jihad as divine sanctions of murder and mayhem. The twentieth century anachronistically has applied the term to the Armenian massacres of World War I, and the United Nations today struggles how not to apply its definition to similar actions such as the tragic events in Rwanda, Bosnia, and Sudan, let alone threats of mass terrorist murder by a bevy of religious killers. While our contemporary market is nearly saturated with books on the rebirth of jihad in its current terrorist manifestation, and a number of studies have examined the biblical antecedents of genocide, Louis Feldman offers a unique perspective on several ancient rereadings of a revered text that can be read as potentially genocidal.
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Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
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Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
 The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
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Arkun, Aram. "A COMMENT ON EDWARD J. ERIKSON'S REVIEW OF YÜCEL GÜÇLÜ, ARMENIANS AND THE ALLIES IN CILICIA, 1914–1923 (IJMES 44 [2012]: 353–55)." International Journal of Middle East Studies 45, no. 2 (2013): 409–12. http://dx.doi.org/10.1017/s0020743813000305.
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Dr. Yücel Güçlü, a career diplomat in the Turkish Foreign Ministry, has written a study of what he calls “the Armenian events” in Cilicia between 1914 and 1923. The author makes it clear in the introduction to the book that his intent is to challenge the idea that the Armenians were subjected to genocide during and after World War I. To achieve this goal he frames the issue in terms of “Armenian revolutionary and separatist movements,” countered by “the Turkish measures of self-defense,” but complicated by “Allied schemes” (p. 2).
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DOLUKHANYAN, AELITA. "“ARMENIA, MY LOVE” AS A CONFESSION AND LESSON." Main Issues Of Pedagogy And Psychology 13, no. 1 (2017): 145–50. http://dx.doi.org/10.24234/miopap.v13i1.249.
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We are especially interested in the miscellany “Armenia, my Love” the meaning of which is topical, well thought, instructive, moving and contagious. It would be most desirable if the students of different faculties of the mother Pedagogical University should get a lesson of patriotism from this book. That would be a true and significant lesson aimed to preserve Armenian people and reinforce their national spirit.The author of the miscellany “Armenia, my Love” is a man devoted to his homeland, a chronicler well aware of our national fate. This book explains very clearly how important is family education. From the cradle and with his mother’s milk a child should suck the love of his homeland.The work “Armenia, my Love” and the miscellany of the same title are full of profound optimism toward the future of our homeland.The book is an accurate and useful lesson of patriotism, especially for the forthcoming generation.