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Relevant bibliographies by topics / Folklore, armenia

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Journal articles

Academic literature on the topic 'Folklore, armenia'

Author: Grafiati

Published: 2 March 2023

Last updated: 2 March 2023

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Journal articles on the topic "Folklore, armenia"

1

Jivanyan, Alvard. "Christianization of Fairies in Armenia." Armenian Folia Anglistika 3, no. 1 (3) (2007): 147–51. http://dx.doi.org/10.46991/afa/2007.3.1.147.

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The Armenian church was quite intolerant towards any expression of pagan faith in the early periods of Christianity. Pagan gods and spirits (fairies) were either rejected or labeled as “evil” or were simply “Christianized” acquiring the necessary features to be able to survive in the realm of the new religion. This phenomenon can be observed in various folklore narrations, namely in national tales. The article draws parallels between similar phenomena in other cultures.

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2

Amirkhanyan, Mikhail, Larisa Pavlova, and Irina Romanova. "Reconstruction of the «Armenian» Text in the Russian Poetry of the XX Century (Computer Research Experience)." Izvestia of Smolensk State University, no. 2(50) (July 2, 2020): 5–21. http://dx.doi.org/10.35785/2072-9464-2020-50-2-5-21.

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The article describes a study on the reconstruction of the so-called «Armenian » text in Russian poetry. Russian folklore and ancient Russian literature have already mentioned Armenian literary portrait that was finally formed in Russian literature only in the ХХ century, after the tragic events in the history of Armenia in 1915. Through applying the software complex «Hypertext search for companion-words in author's texts» to the representative corpus of the Russian language poems on the Armenian theme (65 works of different poets), lexemes marking the minimal themes of the «

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3

Bayadyan, G. "RABIZ: THE UNINTENDED CHILD OF 1960S' URBAN CULTURE." UKRAINIAN CULTURAL STUDIES, no. 2 (5) (2019): 67–70. http://dx.doi.org/10.17721/ucs.2019.2(5).12.

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The article discusses the ideological, social and cultural conditions that made possible the formation and development of "rabiz," a form of ur- ban musical folklore, in the 1960s. Rabiz is described as an undesired result of the Socialist modernization process. It had received certain im- portant aspects from the preserved forms of pre-Soviet urban culture but for some of its key features owes to the soviet cultural policy of the 1930s and the socio-cultural tendencies of the Soviet Armenia of the 1960s and 1970s. Rabiz was a side effect of the industrialization and urbanization of the 60s an

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4

Petrosyan, Armen E. "EVOLUTION OF THE HEROES OF ARMENIAN EPIC." Folklore: structure, typology, semiotics 4, no. 3 (2021): 97–106. http://dx.doi.org/10.28995/2658-5294-2021-4-3-97-106.

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The purpose of this article is to show the downward evolution of the epic heroes, from the gods to the heroes of joke. The great heroes of the first Armenian epic – ethnogonic tradition, Hayk, Aram and Ara, are obviously epicised images of ancient native gods, who, after changing the religious system of people – the introduction of Iranian pantheon, moved to a lower level of epic heroes. The same phenomenon is observed after the adoption of Christianity: the god Vahagn in the second ancient epic “Vipasank” appears as the son of King Tigranes, and a variant of the name of the god Mihr (Mher) ar

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5

Амбарцумян, А. А. "The Armenian-Iranian epic Rostam Zal and the epic David of Sassoun." Эпосоведение, no. 3(23) (October 27, 2021): 19–25. http://dx.doi.org/10.25587/x7599-6864-5954-u.

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В статье представлена история записей, публикации и исследования вариантов эпоса«Ростам Зал», также обозначены ареалы и пути распространения данного эпоса. Анализируются жан-ровые особенности эпоса «Ростaм Зал»; рассматриваются жанровые признаки классического эпоса иих соотносимость с эпосом «Ростам Зал», в частности, национально-исторический фон, характер геро-изма, структурная целостность и идеологическое единство отдельных частей. Основные мотивы эпоса«Ростам Зал» сравниваются с соответствующими мотивами армянского народного эпоса «Давид Сасун-ский». Устанавливается характер общности и возм

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6

Djurslev, Christian, and Daniel Ogden. "Alexander, Agathoi Daimones, Argives and Armenians." Karanos. Bulletin of Ancient Macedonian Studies 1 (November 8, 2018): 11–21. http://dx.doi.org/10.5565/rev/karanos.3.

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Intriguing and complex traditions are preserved about Alexander and the agathos daimon house-snakes of Alexandria by Phylarchus, the Alexander Romance, ps.-Epiphanius and the Chronicon Paschale. These bear upon both a foundational myth and upon a related cultural practice. New light is shed on these traditions by some striking comparative folkloric evidence gathered in Armenia at the end of the nineteenth century. In primis, the Armenians’ practice of addressing their friendly house snakes as ‘Armenians’ suggests that the Alexandrians’ practice of addressing their own friendly house snakes as

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7

Haroutyunian, Sargis. "Armenian Epic Tradition and Kurdish Folklore." Iran and the Caucasus 1, no. 1 (1997): 85–92. http://dx.doi.org/10.1163/157338497x00049.

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8

Shestopalova, Evelina Y. "Alagir Gorge of North Ossetia-Alania: in the footsteps of archaeologist E.G. Pchelina." Vestnik of North-Ossetian State University, no. 4 (December 25, 2021): 78–88. http://dx.doi.org/10.29025/1994-7720-2021-4-78-88.

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E.G. Pchelina (1895-1972) belongs to the galaxy of outstanding scientists who laid the foundation of Soviet Caucasian studies. She had a multi-faceted talent as a researcher and left a bright mark in archeology, religious studies, ethnography, folklore studies of the Caucasus, Armenia, Azerbaijan, and Central Asia. Most of her works, including those ready for publication, were not published during the scientist’s lifetime. The archive, bequeathed by her to the Academy of Sciences and transferred to LOARAN in 1973 by her daughter-in-law, the highly respected M.L. Pchelina, remained inaccessible

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9

Sahakyan, H. A. "Fairy Tale “Stones of Mteulety” by A. Remizov and The Image of Mountain Spirit-Giant." Studies in Theory of Literary Plot and Narratology 15, no. 1 (2020): 89–103. http://dx.doi.org/10.25205/2410-7883-2020-1-89-103.

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The fairy-tale “Stones of Mteulety” by A. Remizov is an author’s fairy tale created on the basis of a folklore plot recorded in the Caucasus in the in 1915, and was first published in 1916 in the magazine “Ogonek” (“Spark”). A. Remizov related this fairy-tale to Georgian fairy- tales. Despite the noticeable influence of literary legends, A. Remizov retained the folkloric basis that reveals the ideas of the primitive man about the process of the soul’s transition “to that world”, to “the other world”. The image of a crystal mountain is often found in Russian fairy tales. The mountain is inhabit

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10

Morkoç, Ayvaz. "On the novel “Armenian Named Letters” of the Mevlüt SüleymanlıMevlüt Süleymanlı’nın “Ermeni Adındaki Harfler” romanı ve tarihi gerçekler." Journal of Human Sciences 13, no. 3 (2016): 5290. http://dx.doi.org/10.14687/jhs.v13i3.4278.

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Mevlüt Süleymanli, born in 1943, is one of the significant living representatives of the contemporary Azerbaijan novelism. He is a bright person who combines talents of a novelist, short story writer, scriptwriter, radio and television producer. He entered Azerbaijan literature in 1964 with his poem “Ellerim” (“My Hands”) which was published in the newspaper “Azerbaycan Gençleri” (“Azerbaijan Youth”). Süleymanli who was living in a village, enriched his literary works with his observations of those years. He successfully used elements of folk literature and folklore. In his works he masterfull

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