Academic literature on the topic 'Armenian women authors'
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Journal articles on the topic "Armenian women authors"
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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 (December 15, 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 It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia.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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HAMBARDZUMYAN, Naira, and Siranush PARSADANYAN. "The Philosophy of Education and Upbringing as the Quintessence of Women‟s Emancipation." WISDOM 4, no. 3 (October 27, 2022): 40–47. http://dx.doi.org/10.24234/wisdom.v4i3.922.
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The paper focuses on the philosophical and socio-historical subtexts of the ideas on education and upbringing in Constantinople in the late 19th century and early 20th centuries, with examples from the works of Armenian female authors: Elpis Kesaratsian, Srbuhi Tyusab, Sipil, Haykanush Mark, Zapel Yesayan. According to them, the main historical and philosophical prerequisites for changing attitudes towards women’s education and upbringing relate not only to women but also to men. The aim of the paper is to study the issues of women’s indisputable right to education and upbringing, their natural learning abilities and opportunities as the quintessence of emancipation formed in Constantinople. The problem of the study is to show the philosophical subtext of the establishment of institutions for women’s education and upbringing, the organization of education, as well as the processes of overcoming the patriarchal tradition through education. This kind of study has been attempted for the first time. Since the 50s-60s of the 19th century, not only the nature of work and status of women but also the issues of their education and upbringing had special significance in Constantinople.
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Andreev, Aleksandr N., and Yulia S. Andreeva. "The foreign population of St. Petersburg in the first half of the 18th century: An experience of statistical reconstruction." Vestnik Tomskogo gosudarstvennogo universiteta, no. 478 (2022): 72–79. http://dx.doi.org/10.17223/15617793/478/9.
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The article systematizes data about the number of St. Petersburg foreign population in the first half of the 18th century, for the first time cites quantitative and qualitative indicators characterizing the religious, national and social composition of its foreign diaspora. The materials for the statistical reconstruction were the results of the analysis of the St. Petersburg Catholic and Protestant parish registers and the foreigners' databases created on the basis of these church books. To identify demographic structures, the authors used the methods of descriptive statistics and comparative analysis of statistical indicators, and to determine the number of foreigners (“inozemtsy”), they used the method of reconstructing values using constant coefficients expressing the ratio of the adult believers' number to the sum of church rites for a certain time period. As a result, they found that the greatest concentration of foreigners (at the level of 10-13%) in St. Petersburg was observed in the Petrine era, and under Anna Ioannovna and Empress Elizabeth Petrovna their share fell to 6-7%. The number of foreigners was a relatively constant value and amounted to about 4 thousands adult men and women at the end of the reign of Peter the Great, and about 4-5 thousand people of both sexes in the 1730s and 1740s. As parts of the foreign population, the authors separately took into account groups of Germans, French, Italians, Poles, Dutch people, Finns, Swedes, Armenians, Tatars, and other nationalities. The authors publish the results of a special study, during which the size of various religious groups of St. Petersburg residents was determined - such as Catholics, Lutherans, Calvinists, believers of the Armenian Apostolic Church. They substantiate the conclusion that initially it was not Germans, as is traditionally considered, but Swedes and Finns that prevailed among the foreigners of St. Petersburg, and only by the middle of the 18th century the Germans became the most common group of foreigners, accounting for about half of their number. The largest social stratum of the foreign population in the city was the craft-working (future petty-bourgeois), they included masters and apprentices of the guild craft, artisans, all kinds of civilian specialists and persons who were in service. In the 1730s, this layer of Petersburgians incorporated about three thousand foreigners of both sexes, they made up a significant percentage of the commercial and industrial population of the city and strengthened the stratum of Posadsky residents. Turning to the questions of the socioprofessional composition of the St. Petersburg foreign society of the first half of the 18th century, the authors came to the conclusion that the confessional factor affected the choosing of the type of activity by foreigners.
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Mamedov, Mikail. "Reading the novel Stone Dreams on the 100th anniversary of the “Great Catastrophe”." Nationalities Papers 44, no. 6 (November 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.
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KASIANCZUK, MAKSYM, OLESIA TROFYMENKO, MARIA SHVAB, and VITALY DJUMA. "The attitudes towards LGBT people among workers delivering key public services: The first regional study in Central and Eastern Europe and Central Asia." Sociology: Theory, Methods, Marketing, Stmm. 2021 (3) (2021): 126–45. http://dx.doi.org/10.15407/sociology2021.03.126.
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Public perceptions (particularly in post-communist societies) of the LGBT community and related issues have extensively been studied in recent years. Still, so far there is little information about how specific occupational groups view these people. The given research paper is intended to somewhat fill this gap by presenting a thorough description and analysis of findings from an empirical study focusing on the attitudes towards LGBT individuals among three occupational groups such as medical workers, social workers and the police. The relevance of the chosen topic is determined by the fact that a personʼs physical and mental health or even life may often depend on the quality and timeliness of services provided by these professionals. The above-mentioned study consisted of two cross-sectional surveys performed in 2017 and 2019. In total, approximately 1,500 persons (nurses, family practitioners, social care staff, patrol officers, etc.) from five countries of Central and Eastern Europe and Central Asia (Armenia, Belarus, Georgia, Kyrgyzstan, North Macedonia) took part in the two rounds of this study. Research toolkit included a questionnaire (designed by the authors for each occupational group) and the Bogardus social distance scale. Respondents were recruited through snowball sampling, which involved using personal and professional contacts. The survey data indicated the following: (a) the overall attitude of the aforementioned occupational groups towards LGBT people is somewhat positive; in addition, social workers are the most favourably disposed to the LGBT community while the police take a cautious approach to LGBT issues; (b) the overwhelming majority of respondents (except for police officers in Kyrgyzstan) believe that LGBT people should enjoy the same rights as the other citizens of their country; nevertheless, only a third of those surveyed hold the opinion that same-sex marriages should be permitted by law and about one fifth express support for the right of same-sex couples to adopt children; (c) women, residents of Belarus and North Macedonia, religiously unaffiliated respondents and those having an LGBT acquaintance exhibit greater tolerance for LGBT individuals than men, residents of Armenia, Georgia and Kyrgyzstan, those belonging to a particular religion and respondents without LGBT acquaintances; (d) during the period under study, a noticeable change in the attitude towards LGBT persons occurred in some subsamples: among Armenian healthcare workers, for example, there was a steep fall in support for the right of LGBT couples to marry. However, little or no change was recorded in other subsamples or in the whole sample: a slight growth in the overall percentage of respondents favouring the idea of LGBT parenting is a case in point. Although the samples of the countries in question are not nationally representative, the research results have a certain empirical value because they can be taken into consideration while developing programmes aimed at fostering tolerance in society and improving attitudes to LGBT people.
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Sahakyan, Heghine A. "Characters of Legends about a Demon Harming Potential in Armenian, South Slavian Traditions and in the Author’s Text of A. Remizov." Studies in Theory of Literary Plot and Narratology 16, no. 2 (2021): 90–102. http://dx.doi.org/10.25205/2410-7883-2021-2-90-102.
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In the South Slavic Sisinia legend (SL) and in the author’s adaptation of the legend by A. Remizov, Veshtitsa (Veshitsa) acts as a Demon harming women in labor, in Armenian folklore this function is assigned mainly to the demons Al and Tpkha. Gog and Magoga, trying to save the last, seventh, surviving child from the Devil, built ‘a tower of marble, bound it with an iron nail and filled it with tin’. They decided to hide the Qeen in the tower until the child grows up. In connection with this episode, of interest is a belief widespread among many peoples, according to which, in order to protect a woman in labor from the Als, she was surrounded by iron objects during childbirth. For example, the ancient Armenians pinned a pin to the clothes or bed of a woman in labor or a child, hung a sword over the cradle, etc. The texts note the weather conditions – storm, winter, downpour, blizzard, which contribute to letting Sisinia into the house. The connection between bad weather, in particular, storms with demons can be clearly traced in both Armenian and Slavic traditions. The sea is the abode of the devil both in the Armenian and Aramaic and in the Greek traditions: only in Ethiopian texts, instead of the sea, does the garden appear as the habitat and refuge of Verzilla. In East Slavic prayers, shakers come out of the sea, while it rises. Instead of the traditional for the Slavic versions of catching a demon from the sea with the help of a fish-ing rod / net, A. Remizov presented a meeting of a saint and a demoness in the desert, which is more typical of Armenian legends. We have established the similarity of the Thing with the demons Als from the Armenian folklore, which are described as anthropozoomorphic creatures with burning or glass eyes. For a comparative and comparative analysis of the lists of the names of demons, we examined the mythonyms identified in the Slavic (more precisely, in the South Slavic branch of interest to us), Armenian and Remizov’s versions of the texts of the Sisinia legend. The first group – demon mythonyms, consists of the names of demons, witches and sorcerers. The second group is mythonyms derived from words indicating the wrecking of demons (formed mainly from verbs). A special place is given to mythonyms with the meaning of “harming children”. The third group of names indicates the connection between Veshtitsa and atmospheric phenomena. The fourth group – mythonyms, indicating werewolf and the ability of demons to transform. The fifth group is the names of diseases and their symptoms. The sixth group is evaluative names. The list of demon names in the text of A. Remizov consists of thirteen mythonyms, which are more reminiscent of the names of shakers or sinners / sins, and all of them are exclusively feminine.
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Čuk, Ivan. "EDITORIAL." Science of Gymnastics Journal 11, no. 2 (June 1, 2019): 137–38. http://dx.doi.org/10.52165/sgj.11.2.137-138.
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Dear friends,
The European Union has changed its approach toward scientific publications and we have to respect the new guidelines. The most important guideline is that all scientific articles have to be openly accessible. While our journal already has open access to articles, we will try to number articles by digital object identifier (DOI) by the end of the year. It will be slightly more work, but generally we will still be able to publish three issues per year.
At the end of May new journal evaluations have been published in SCOPUS. Unfortunately, our citation has been placed slightly lower than last year, but our SNIP indicator has risen and thus our journal is now in the second quarter of journals. An excellent result!
In this issue, we have again ten articles by authors from Brazil, Portugal, Canada, Greece, Denmark (for the first time), Bulgaria (for the first time), Great Britain, Japan, Croatia, Germany, the USA, the Czech Republic and Slovakia. There is a variety of research fields and it is good to see that there is a lot of productive international cooperation among researchers. Among articles on gymnastics disciplines, most are dealing with the man and the women artistic gymnastics; we are proud that for the first time we have an article from TEAMGYM, a discipline that is gaining momentum in Europe.
Anton Gajdoš prepared another article related to the history of gymnastics, refreshing our information on Albert Azarjan, an excellent Armenian (ex Soviet Union) gymnast.
Please be welcome to Freiburg to 13th International Gymnastics Congress.
Just to remind you, if you quote the Journal, its abbreviation on the Web of Knowledge is SCI GYMN J.
I wish you pleasant reading and a lot of inspiration for new research projects and articles,
Ivan Čuk
Editor-in-Chief
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Jilavyan, Svetlana. "Women’s Everyday Lives in War and Peace in the South Caucasus, edited by Ulrike Ziemer. Cham: Palgrave Macmillan, 2020. X, 281 pp. https://doi.org/10.1007/978-3-030-25517-6_8." Journal of Political Science: Bulletin of Yerevan University 1, no. 2 (September 30, 2022): 150–54. http://dx.doi.org/10.46991/jops/2022.1.2.150.
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This edited volume provides a comparative analysis of the everyday problems of women in the South Caucasus. The authors of this collection pay special attention to the geopolitical analysis in the region in the context of social changes and civilizational challenges of women. The authors discuss the everyday problems of women during periods of transformation of political systems, regimes and conflicts, thereby explaining the various dimensions of these transits of power and institutions of public authority.
The role of women in the South Caucasus is steadily growing even in conditions of instability, neither war nor peace. Women are actively employed in almost all spheres of life: in the economy, politics, culture, public life. However, in the South Caucasus, although the idea of protecting women's rights and gender equality has been enshrined at the constitutional level, the problem of how the actual status of women in society complies with constitutional provisions still persists.
The democratization of the life of the South Caucasian society, the expansion of the information space and the variety of types of communications led to the involvement of Armenia, Azerbaijan and Georgia in global processes, in particular, in the implementation of the modernist project to protect the rights and freedoms of women.
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HAMBARDZUMYAN, Naira, and Siranush PARSADANYAN. "Philosophical-Anthropological Concepts of Subject and Subjectivity as a Genesis of Women’s Emancipation." WISDOM 24, no. 4 (December 25, 2022): 56–63. http://dx.doi.org/10.24234/wisdom.v24i4.953.
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The study examine the problems existing in the Ottoman Empire of the second half of the 19th century and the beginning of the 20th century, which are related to the philosophical-antropological categories of subject and subjectivity in male-female relationships, the identification of female-male identities, to the internal domains of their coverage, as well as the possibilities of women’s emancipation and realization of their rights in a patriarchal society. The philosophical concepts of woman-subject and subjectivity were studied based on the philosophical-anthropological-feminist contexts of the works of Western Armenian female authors who were engaged in literary activities in the second half of the 19th century and the beginning of the 20th century, as well as the contexts of socio-cultural and conceptual transformations of women’s emancipation. Their manifestations and changes in society are viewed as the genesis of women’s emancipation. This is an interdisciplinary study, so the material has been analyzed in the context of mutual connections and relationships between Philosophy, Literary Studies and Anthropology. The research is unprecedented since analysis of this kind has been attempted for the first time. It is also important and up-to-date in terms of analyses of women’s issues in the scope of Armenological Studies.
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Simyan, Tigran S. "The world of Hutsuls through the eyes of Sergei Parajanov: semiotic translation, film language, existential invariants." Rusin, no. 67 (2022): 375–89. http://dx.doi.org/10.17223/18572685/67/21.
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The article analyses Parajanov's reflections on semiotic translation, on the example of the life, traditions, and customs of the Hutsuls, as recorded in his article “Eternal Movement” about his film Shadows of Forgotten Ancestors. Shadows of Forgotten Ancestors became a stylistic and semantic invariant for Parajanov's subsequent films. In fact, it became a manifesto movie. Parajanov found his own thematic language and creative constants, such as rituals, traditions, customs, and sacraments. By focusing on the creative invariants of the lives of different peoples (Hutsuls, Armenians, Turks, Tatars, etc.), Parajanov began to aesthetically conjecture and reveal their inner worlds, customs, and more. Shadows of Forgotten Ancestors is based on a deep love of Hutsul culture, as well as I. Savchenko's “method” that assumes a direct cognition and absorption of the object-culture, nature, and the sensual world on different communication channels (visual, auditory, olfactory). Based on the deep knowledge of the Hustsul culture, Parajanov works with the world of values, by translating the text into a visual image, as well as fantasizing visual customs. Through the bearer of culture, an elderly woman, he began to look at the world of the Hutsuls and absorb their spirit for the correct reconstruction of the material in the transnational language of beauty and recoding denotative codes into connotative ones. Parajanov's reflection on the film showed the transition from the amorphous cinematic language of socialist realism to the language of auteur cinematography: the rejection of clear plot reproduction, photographic reproduction of everyday life, manners and customs, “notorious canons”, “old habits, and impressions”. The emergence of the author's cinematic language made his conflict with the Soviet cinematic system and nomendaturai “elite” even clearer. This is evidenced by the fact that Parajanov still had to defend his position and argue against dubbing his film, since in that case, the viewer would lose the authentic auditory world of the Hutsuls.
Dissertations / Theses on the topic "Armenian women authors"
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Attarian, Hourig. "Lifelines : matrilineal narratives, memory and identity." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115621.
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This inquiry explores matrilineal autobiographical narratives in the contexts of family stories and memories. This self-study traces the stories of a collective of five women of a common Armenian heritage, who represent various generational, homeland and diasporic portraits and experiences. Carrying the burden of being descendants of genocide survivors, the memories we reconstruct and interpret deal with issues of inherited exile, dispossession, loss, trauma, survival and healing. In exploring these narratives, I engage in self-reflexivity as we construct, re-construct, re-present our narratives and their impact on our constructions and negotiations of self and identity.I use the family album metaphor as a foundation for my narrative framework and weave together the participants' and my autobiographical reconstructions through the intertwined stories of memory, trauma and displacement. The self-reflexive nature of our multilayered autobiographical narratives reconnects our selves with our pasts. Within a diasporic frame, I use the narratives as interpretive tools to explore the effects of multigenerational diasporic experiences on constructions of identity and agency.
The relationships we develop using face-to-face group conversations, virtual discussions through a Web forum and emails, personal reflexive journals, photo props and collaged images, highlight a dialogic process of imagined possibilities for the transformative power of storying. The autobiographical inquiry bridges voice to self and self to voice. This authoring process is an essential medium to writing ourselves as women. The process also allows us to reclaim our vulnerabilities as sources of inner strength and to embrace this understanding as the locus of writing.
Books on the topic "Armenian women authors"
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Armenian Society of Los Angeles. Hay knoj ertʻě erēk ew aysor. Los Anjelěs: Hratarakutʻiwn Iranahay Miutʻean Tiknantsʻ Bazhanmunkʻi, 1987.
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Hovanessian, Diana Der. Selected Poems. Riverdale-on-Hudson, USA: Sheep Meadow Press, 1994.
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Rowe, Victoria. A history of Armenian women's writing, 1880-1922. London: Cambridge Scholars, 2003.
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Rowe, Victoria. A history of Armenian women's writing, 1880-1922. London: Cambridge Scholars, 2003.
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Katchadourian, Stina. Efronia: An Armenian love story. Boston: Northeastern University Press, 1993.
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Bir adalet feryadı: Osmanlı'dan Türkiye'ye beş Ermeni feminist yazar, 1862-1933. İstanbul: Aras Yayıncılık, 2006.
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SIGNED!! The Other Voice; Armenian women's poetry through the ages. AIWA Press, 2005.
Find full textBook chapters on the topic "Armenian women authors"
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Haroutyunian, Sona. "Cultural Translation and the Rediscovery of Identity." In Diaspore. Venice: Edizioni Ca' Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-396-0/025.
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This paper aims to underline how hidden selves rediscover their identity when they are translating or are being translated into the language of their ethnic origin. It compares two specific instances in which translations have been the primary means through which two famous Italian women writers, both of whom received thoroughly Italian formal educations and considered themselves thoroughly Italian, or “thoroughly translated women into Italian” to recall Rushdie, rediscovered their Armenian identity. The authors are the late 19th and early 29th century Italian-Armenian poetess Vittoria Aganoor and the late 20th and early 21st century novelist Antonia Arslan.