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Journal articles on the topic 'Polish Armenians'
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1
Zięba, Andrzej A. "Idea powrotu Ormian z rozproszenia do narodowej ojczyzny w świetle memoriałów Roberta Bogdanowicza z 1877 i 1884 roku." Lehahayer 7 (March 15, 2021): 191–231. http://dx.doi.org/10.12797/lh.07.2020.07.04.
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The idea of the return of Armenians from dispersal to their historicalhomeland in the context of the Robert Bogdanowicz’s memorials from 1877 and 1884
The article contains an analysis of the two memorials, of which the first,from 1877, remained in the manuscript, and the second, from 1885, was publishedunder the title The question of the Church of Armenian rite and its mission, as wellas the Armenian question in the East in their own country. Both were compiled byRobert Bogdanowicz, a landowner, a descendant of an Armenian family who hadlived in Poland for at least four centuries. The memorials were inspired by the author’scorrespondence with the Minister of Internal Affairs of the Russian Empire,Mikhail Loris-Melikov, and Armenian archbishop Gabriel Ayvazovski. Bogdanowiczdiscussed the issue of Armenia’s independence, and in Russia he saw a patronof the struggle for national liberation. He called for the return of Polish Armeniansto their homeland in order to rebuild the state and its culture and spread ArmenianCatholicism there. Bogdanowicz can be considered one of those political thinkers ofmodern Armenia who were the co-founders of the ideology of Armenian nationalism,although the language barrier excluded its influence on other parts of the Armeniandiaspora. He did not receive any significant response among his peers atfirst, but then gained a few like-minded followers in the generations that followed.Therefore, he can be considered a protagonist of the Armenian national renaissanceof Polish Armenians that took place between the two world wars, and whose furtherdevelopment was blocked by the destruction of their homeland in former Galicia andtheir dispersion after 1944.
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Zięba, Andrzej A. "Inauguracja prac Ośrodka Badań nad Kulturą Ormiańską w Polsce przy Polskiej Akademii Umiejętności w Krakowie." Lehahayer 6 (December 31, 2019): 355–63. http://dx.doi.org/10.12797/lh.06.2019.06.12.
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Inauguration of the Research Centre for Armenian Culture in Poland as a part of the Polish Academy of Arts and Sciences in Krakow
The inauguration of the Research Centre for Armenian Culture took place on January 21, 2019 at the Collegium Maius of the Jagiellonian University in Krakow.The Centre was founded on the basis of old and contemporary achievements of Kraków armenologists and armenists. They were accompanied by the constant interest of Polish Armenians – from Kraków, Warsaw, Gdańsk, Lower and Upper Silesia. Such support was invaluable in the efforts to create the Centre, because it demonstrated not only the scientific but also the social need for research in this field. In this atmosphere, in recent years, important initiatives for Polish armenology were born – the magazine Lehahayer, devoted to the history of Polish Armenians, financially supported by the Lanckoroński Foundation, the Jagiellonian University and the Gumiński Foundation (this year, the 6th edition will be released), and a series of archival sources, Historical Monuments of Polish Armenians, implemented under the care of the Foundation for Culture and Heritage of Polish Armenians thanks to a grant from the National Humanities Development Program. In organizational terms, however, these activities were semi-private or, so to speak, partisan. They were institutionalized when the Centre was founded.
3
Osiecki, Jakub. "Towarzystwo Polsko-Ormiańskie we Lwowie (1920-1922)." Lehahayer 7 (March 15, 2021): 233–58. http://dx.doi.org/10.12797/lh.07.2020.07.05.
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Polish-Armenian Society in Lwów (1920-1922)
Using Armenian and Polish sources, the author analyses the activities ofthe Polish-Armenian Society (Towarzystwo Polsko-Ormiańskie) founded in Lwów(Poland) on June 15, 1920. This organization focused on building relations betweenPoland and Armenia. Its leaders, Jan Grzegorzewski, Garabed Keuprulian and AugustTeodorowicz established cooperation with the Armenian National Delegationin Paris, chaired by Boghos Nubar Pasha, and with its branch in Berlin. They alsoundertook the difficult mission of lobbying for the Armenian case in Warsaw. In thefirst phase of its activity, the Society planned to relocate Polish Armenians (officialsand intelligentsia) to the territories of Western Armenia; due to the deteriorating internationalsituation, the idea was abandoned. Subsequently, efforts were focused onhelping Armenian refugees from Turkey in the Caucasus; on this matter, the Societymade an appeal to the Polish Minister of Foreign Affairs, Count Konstanty Skirmunt.The suspension of the Society’s activity was related to the deterioration of Armenia’ssituation on the international arena. With the abandonment of the Armenianquestion by France and Great Britain, the exchange of letters with activists in Parisalso stopped. The author compares the Society with its counterpart in London – theBritish Armenian Committee, emphasizing the organization of Polish Armenianswas truly exceptional because it was the first one of its kind, and also because itfocused not on the problems of the local diaspora, but on the issue of Armenia’s independence.
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Pisowicz, Andrzej. "Najnowsza edycja źródłowa profesora Edwarda Tryjarskiego." Lehahayer 5 (May 15, 2019): 283–85. http://dx.doi.org/10.12797/lh.05.2018.05.14.
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The Latest Source Edition by Prof. Edward TryjarskiThe author highly values the latest source edition contributive to history of Armenians from Lwów by prof. Edward Tryjarski (Zapisy sądu duchownego Ormian miasta Lwowa za lata 1564-1608 w języku ormiańsko-kipczackim (Records from the Spiritual Court of Lwów’s Armenian between 1564-1608 in Armenian-Kipchak language), Kraków 2017, v. 1 of the series Pomniki dziejowe Ormian polskich [Historical Memorials of Polish Armenians], s. 791, CD). It documents the activity of the institution vital both to the Armenian self-government and Polish judicial system. The reviewer includes a few transcriptions of texts in Kipchak-Armenian ethnolect used by Armenians from Lwów drawn up by himself.
5
Kopczyńska-Kłos, Hanna. "Projekty genealogiczne Fundacji Kultury i Dziedzictwa Ormian Polskich." Lehahayer 5 (May 15, 2019): 297–305. http://dx.doi.org/10.12797/lh.05.2018.05.17.
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Genealogical Projects of the Foundation of Culture and Heritage of Polish ArmeniansThe Foundation of the Culture and Heritage of Polish Armenians located in Warsaw collects both original and copied birth certificate registries dated at the times from 17th to 20th centuries and coming from Armenian Catholic parishes. The Foundation catalogues and translates them from Kipchak, Armenian and Latin into Polish. Additionally, it collects information on grave inscriptions and photographs. All data is being stored electronically and published online. It serves the purpose of compiling genealogical trees of Armenian families living in Poland (over 5000 people in 9 generations) and creating an online biographical dictionary of Polish Armenians (WikiOrmianie, over 1200 biograms).
6
Zięba, Andrzej A. "Konferencja „Ormianie polscy. Siedem wieków istnienia” Warszawa, 19 września 2017 roku." Lehahayer 5 (May 15, 2019): 267–71. http://dx.doi.org/10.12797/lh.05.2018.05.11.
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Conference „Armenians in Poland. Seven Centuries of History”Senator Jan Żaryn, the Culture and Media Committee of the Senate, the Polish Academy of Art and Sciences in Kraków, with the help of the Armenian Culture Association and the Foundation of Culture and Heritage of Polish Armenians, organised an international conference „Armenians in Poland. Seven Centuries of History” on 19th September 2017. The conference was to celebrate the 650 anniversary of issuing the privilege for Grigor, an Armenian bishop of Lwów, by King Casimir the Great on 20 January 1367. The bishop was consecrated and sent to the Kingdom of Poland by M esrob Artazetsi, the catholicos of Sis in Armenian Kingdom of Cilicia.
7
Agopsowicz, Monika. ""Pomniki Dziejowe Ormian Polskich" – nowa seria źródłowa dotycząca społeczności ormiańskiej w Polsce." Lehahayer 5 (May 15, 2019): 291–96. http://dx.doi.org/10.12797/lh.05.2018.05.16.
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„Historical Memorials of Polish Armenians” – a New Source Edition Series about Armenian Community in PolandA five-year-long research and editing project “Historical Memorials of Polish Armenians”, funded from “The National Programme for Development of Research in Humanities” of the Ministry of Education in Poland has been led by the Foundation of Culture and Heritage of Polish Armenians and headed by Krzysztof Stopka. Other people involved in the project are: Monika Agopsowicz, Armen Artwich, Andrzej Gliński, Tomasz Krzyżowski, Marcin Łukasz Majewski, Hripsime Mamikonyan, Tatevik Sargsyan, Edward Tryjarski, Franciszek Wasyl and Andrzej A. Zięba. The aim of the project is to edit and publish the sources contributive to the history of Armenians in Poland between the 14th and 18th centuries. The historical sources are to be translated from Kipchak, Armenian and Latin into Polish. Volumes 1 and 2 comprise of: Zapisy sądu duchownego Ormian miasta Lwowa za lata 1564-1608 (Records from the Spiritual Court of Lwów’s Armenians between 1564-1608), Metryka katedry ormiańskiej we Lwowie za lata 1635-1732 (Lwów Cathedral Baptism Records from 1635-1732) and Zbiórki pieniężne gminy Ormian lwowskich za lata 1598-1637 (Tax Collections of the Armenian Community in Lwów from 1598-1637); volume 3 is to include Travel Notes by Simeon Lehatsi (in Armenian), volume 4 is to include Chronology, or church yearbooks by Stepanos Roshka; volume 5 is to include a translation of A Journey to Poland and other countries where exiles from Ani live by Minas Bzhyshkyan. Volume 6 Nowy Aliszan (New Alishan) references the historical sources collection published in 1896 by Ghewond Alishan, however, volume 6 is a new critical edition with many documents of which Alishan was unaware.
8
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.
9
Koczwara, Stanisław. "Dzieje Kościoła ormiańskiego w Polsce na tle pasterskiej działalności jego arcybiskupów (rys historyczny)." Vox Patrum 40 (March 15, 2002): 127–38. http://dx.doi.org/10.31743/vp.7974.
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This article shows eight centuries of Polish Armenians' history. Peaceful coexistence between the Armenian nation and Polish people, who represented western culture, resulted in the catholic union with the Apostolic See, which appeared to be solid. Armenian archbishops rendered a great service to consolidate the union. Most of the them were great patriots, who merged perfectly Armenian tradition and heritage with Polish culture.
10
Miławicki, Marek. "Przyczynek do ormiańsko-polskiego rodowodu Ajwazowskich. List arcybiskupa Gabriela Ajwazowskiego do ojca Sadoka Barącza z 1875 roku." Lehahayer 8 (December 19, 2021): 157–84. http://dx.doi.org/10.12797/lh.08.2021.08.05.
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Minor contribution to the Armenian-Polish lineage of Aivazovsky family. A letter of the Archbishop Gabriel Aivazovsky to the Father Sadok Barącz from 1875
In the correspondence of the Father Sadok Barącz OP, the historian of Polish Armenians, kept in the Library of the National Ossoliński Institute in Wrocław, there is a letter from the Armenian Archbishop Gabriel Aivazovsky, the brother of the painter Ivan. Robert Bogdanowicz, an Armenian landowner from Galicia, was the agent in contacts of these scholars. The letter relates to the family tradition of Aivazovskys concerning their origin from the community of Polish Armenians from the town of Stanisławów. Although the letter was already used in source literature, it has never been completely analysed. The article presents a letter edition in the original French language and translation into the Polish language, as well as an attempt of the letter data verification based on certificates of Armenian and Catholic parishes in Galicia against the biography of the author of the letter.
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Pudło, Kazimierz M. "Refleksje o Ormianach polskich na marginesie pracy „Ormiańska Polska”." Lehahayer 8 (December 19, 2021): 239–48. http://dx.doi.org/10.12797/lh.08.2021.08.10.
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Reflections about Polish Armenians on the margin of the work “Ormiańska Polska”
The author discusses the work Ormiańska Polska [ Armenian Poland] written by Krzysztof Stopka and Andrzej A. Zięba (Warszawa 2018), and on the margin of its review forms reflections connected with migrations of Armenians to Poland and their social and identity status between the 14th and 20th centuries.
12
Grin-Piszczek, Ewa. "Z materiałów źródłowych do dziejów Ormian w zasobie Archiwum Państwowego w Przemyślu: biskupa Franciszka Ksawerego Zachariasiewicza wypisy i szkice do „Wiadomości o Ormianach w Polszcze”." Lehahayer 8 (December 19, 2021): 147–55. http://dx.doi.org/10.12797/lh.08.2021.08.04.
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From source materials concerning the history of Armenians in the resource of the State Archive in Przemyśl. Entries and outlines of the bishop Franciszek Ksawery Zachariasiewicz for his work “Wiadomość o Ormianach w Polszcze” The State Archive in Przemyśl includes materials concerning the history of Polish Armenians. Among these sources, the unit with the signature 516 in the division „Kapituła greckokatolicka w Przemyślu” [„Greek and Catholic Chapter in Przemyśl”] contains important data. It presents source abstracts and a manuscript of the work of Franciszek Ksawery Zachariasiewicz – the Przemyśl bishop of the Latin rite – titled Wiadomość o Ormianach w Polszcze [News About Armenians in Poland], Lwów 1842. These data show the research workshop of the historian who as the first Polish Armenian managed to finish his research and present its results in print.
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Grigorian, Aram. "Wartan Rubenowicz Grigorian (1929-2019)." Lehahayer 7 (March 15, 2021): 321–28. http://dx.doi.org/10.12797/lh.07.2020.07.10.
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Vartan Rubenovich Grigoryan: historian, armenologist, publicist,collector of ancient Armenian manuscripts (1929-2019)
The author outlines the profile of Dr. Vartan Grigoryan, an outstandingArmenian historian, a longtime researcher at the Matenadaran Institute of AncientManuscripts in Yerevan. Against the background of a private biography, he analyzeshis scientific achievements, including those relating to the history of Polish Armenians,as well as his attitude to the national heritage of Armenia and the issue of itsindependence, and in this respect, also his commitment to Nagorno-Karabakh.
14
Stopka, Krzysztof. "Milites et nobiles: Ormianie a stan szlachecki Królestwa Polskiego i Wielkiego Księstwa Litewskiego od XIV do XVI wieku." Lehahayer 5 (May 15, 2019): 15–106. http://dx.doi.org/10.12797/lh.05.2018.05.02.
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Armenians and Noble Status in Kingdom of Poland and Great Duchy of Lithuania, 14th-16th CenturiesArmenians living in Kingdom of Poland and Great Duchy of Lithuania were mostly burghers, however, cases of social advancement were noted on Ruthenian territory officially belonging to the Crown. Initially, the advancement was possible only for royal court-based Armenian translators, but later also for those with merits for the country’s defence. Another way to advance socially was to marry a Polish nobleman. In such marriages religious differences rarely posed a serious problem; generally, females did not need to convert from their Christian Armenian denomination. Nevertheless, ennoblement was rarely attractive for Polish Armenians at that time; trade and other typically burgher activities brought more profit than the landownership privilege. For this reason ennobled men and their descendants often took on those activities anyway and pleaded their noble status only to escape inconvenient legal consequences or town court. A few Polish noble families of Armenian origin are dated back to that time: the Tyszkiewicz, the Siekierzyński, the Balicki, the Zwartowski, the Sołtanowicz-Chalepski, the Lenkowicz-Ipohorski, the Iwaszkiewicz, the Makarowicz, the Domażyrski, the Pleszkowski.
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GATRELL, PETER. "Displacing and Re-placing Population in the Two World Wars: Armenia and Poland Compared." Contemporary European History 16, no. 4 (November 2007): 511–27. http://dx.doi.org/10.1017/s0960777307004158.
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AbstractDuring the twentieth century Armenia and Poland alike were sites of widespread population displacement, which brought into sharp focus arguments about national ‘survival’ advanced by patriotic leaders who found in refugees the embodiment of recurrent national suffering. Population displacement also attracted external support from sympathetic foreigners and from the Armenian and Polish diaspora, who regarded it as an affront to civilisation. Among Armenians a groundswell of support for repatriation gathered momentum after both world wars, because Soviet ‘protection’ offered the most realistic chance for national survival. In contrast many Poles opted not to return to Poland after 1945, regarding the communist takeover as a betrayal of Poland's struggle for independence.
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Pełczyński, Grzegorz. "Grisza Aszwajanc i inni Ormianie w trylogii ukraińskiej Józefa Łobodowskiego." Lehahayer 8 (December 19, 2021): 191–204. http://dx.doi.org/10.12797/lh.08.2021.08.07.
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Grisha Ashvayants and other Armenians in the Ukrainian trilogy of Józef Łobodowski The article analyses the image of Armenians and their fate in the novel cycle of the Polish emigratory writer Józef Łobodowski (1909-1988). This cycle, called the Ukrainian trilogy (Komysze, 1955; W stanicy, 1958; Droga powrotna, 1960), is based on experiences of the author, who spent his youth in Kuban during World War One and the period shortly after the Bolshevik revolution. In this trilogy, Armenians do not constitute only the oriental decoration. Writing about these people, Łobodowski realised more serious intention. He seems to indicate that friendship between the novel hero Staś Majewski and the Armenian boy Grisha Ashvayants means not only incredible adventures but primarily the effective alliance of the weak against threatening powers. This alliance is not only individual but also uniting even the whole nations.
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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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Bakhchinyan, Artsvi. "Elżbieta Święcicka and her Affaire de Coeur with an Armenian Literary Figure and his Dictionary." Journal of the Society for Armenian Studies 27, no. 2 (March 16, 2021): 275–80. http://dx.doi.org/10.1163/26670038-12342734.
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Abstract Armenian Philologist, writer, and cultural Armenologist Artsvi Bakhchinyan interviews Polish researcher of Turkic languages at Uppsala University in Sweden, Elżbieta Święcicka. This interview takes place during the recent war waged attack on the people of Artsakh by the Azeri and Turkish governemnts in the fall of 2020. Bakhchinyan’s interview delves into significant questions around language, authorship, and translation as it connects to the intercultural relations between Armenians and Turks from the medieval to the contemporary period.
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Gliński, Andrzej. "Niedotrzymanie kontraktu zaręczynowego u Ormian polskich (na przykładzie procesu sądowego z 1698 roku w Stanisławowie)." Lehahayer 4 (January 30, 2018): 71–79. http://dx.doi.org/10.12797/lh.04.2017.04.02.
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The Failure to Keep the Terms of a Betrothal Contract Among Polish Armenians (on the Basis of a Lawsuit of 1698 in Stanisławów)Cases associated with the failure to keep the terms of nuptial contracts are relevant for the study of various aspects of the functioning of the burgher family in the Old Polish period. In Armenian records of court proceedings from Stanisławów (now: Ivano-Frankivsk) there were about a dozen of cases from which we may infer that there where situations when the terms of a contract were not kept. The position of a woman in a family depended to a great extent on the terms of a nuptial contract.
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Ber, Jakub. "Ormianie polscy w Besarabii." Lehahayer 4 (January 30, 2018): 99–147. http://dx.doi.org/10.12797/lh.04.2017.04.04.
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Polish Armenians in BessarabiaPolish Armenians used to settle in Bessarabia since the early years of Russian rule in this province (after 1812). Initially their activities focused on the lease of land, rearing cattle and its export to Austria. In the second half of the 19th century the wealthiest representatives of these people (families such as Antoniewicz, Demianowicz, Negrusz, Ohanowicz, Szymonowicz) managed to accumulate considerable capital, owing to which they managed to purchase and acquire ownership of great estates in northern Bessarabia. The circumstances of their rise in economic status were a source of controversy and they were strictly associated with the problem of the estates of foreign religious orders. The peak of the influence of Polish Armenians in Bessarabia was associated with the final two decades of Russian rule in that province i.e. the turn of the 20th century. In this context, the figure of Antoni Demianowicz was crucial. He was a deputy during all four terms of the Russian State Duma and one of the principal Bessarabian politicians of this period. The outbreak of the Russian revolution put an end to the “golden age” of the Polish Armenians in Bessarabia, whose fate was sealed by the Romanian agricultural reform of 1920 and the deep crisis which struck this province in the inter-war period.
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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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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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Wasyl, Franciszek. "Ormianie w świetle zapowiedzi przedmałżeńskich rodzimej parafii w Kutach." Krakowskie Pismo Kresowe 10 (November 30, 2018): 151–203. http://dx.doi.org/10.12797/kpk.10.2018.10.06.
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Armenians in the Light of the Premarital Announcements of the Native Parish in Kuty. Edit Source. Part 2: years 1915-1953The archives of the Foundation of Culture and Heritage of Polish Armenians (Warszawa) have preserved a book of premarital parish announcements in Kuty of 1893-1953. In addition, a book of premarital announcements from the years 1860-1892 was published on the website of that institution. This article is an edition of source material which, chronologically, falls within years of 1915-1953. The purpose of this article is to describe the „matrimonial market” of Armenians in Kuty and its ethnic background in particular. It is also a useful material for genealogical, demographic and social research for interested readers.
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Morawiec, Arkadiusz. "Baku. Uwagi na marginesie Przedwiośnia (i jego recepcji)." Poznańskie Studia Polonistyczne. Seria Literacka, no. 27 (November 17, 2016): 37–66. http://dx.doi.org/10.14746/pspsl.2016.27.2.
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The article concerns Stefan Żeromski’s Przedwiośnie, one of the most important Polish novels of the twentieth century. So far the work was considered, especially its first part (Szklane domy), whose plot is set in Baku, mainly in the context of the Bolshevik Revolution. It was ignored, however, that the historical background of the novel (its plot) are also other, linked with that revolution (and partly caused by the Bolsheviks), dramatic historical events: ethnic feuds between Armenians and Azeris (“Tartars”) and the Turkish intervention, which is one of the stages of the Armenian Genocide. The fate of Cezary Baryka, the main character of Przedwiośnie, is usually seen in terms of transformation, education, ideological development. It is worth noting that the Baku massacres are for Cezary not only a lesson or a warning, but they are also the source of his demoralization; it can be concluded that the hero is “infected with death”.
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Łukasiewicz, Maria. "Stanisław Barącz. Osobowość twórcza niewidomego poety (fragmenty)." Lehahayer 4 (January 30, 2018): 251–96. http://dx.doi.org/10.12797/lh.04.2017.04.07.
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Stanisław Barącz. The Creative Personality of a Blind PoetThe poetry of Stanisław Barącz (1864-1936), a blind artist associated with Lwów, belongs to the literary output of the Young Poland period. It involves poems and translations from foreign languages (German and French), as well as texts set to Karol Szymanowski’s music. The poet had an Armenian background, he was involved in the communal life of Polish Armenians in Lwów and he also translated Armenian poetry. Maria Łukasiewicz, a student of Stanisław Pigoń, in her 1952 work (which is published here for the first time) performed an in-depth and unique in scholarly literature analysis of the works of this forgotten poet. She performs a holistic overview of the author’s own works and his translations from other languages, and she discusses the following: themes and thematic motifs, composition, literary technique (style, the study of stanzaic forms, musical elements, work with a text), focusing on the crucial problem of the creative imagination of the blind poet (the visual and colour-related aspects). She also compares Barącz’s poetry with the creative works of the Young Poland period.
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Stokolos, Nadiya G. "Ethno-denominational and national problems of the Greek Catholic Church (1918-1939)." Ukrainian Religious Studies, no. 23 (September 10, 2002): 34–44. http://dx.doi.org/10.32420/2002.23.1354.
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Born in 1918, Poland - the Second Commonwealth - was a multinational and multi-denominational state. In 1931, out of 32, 1 million of its Poles were 65%. The largest national minority was Ukrainians (about 16%), followed by Jews (almost 10%), Belarusians (over 6%), Germans (2%). Other national groups (Lithuanians, Czechs, Slovaks, Russians, as well as small national enclaves of the so-called Polish Tatars and Armenians) accounted for about 1% of the total population.
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Rykała, Andrzej. "Ethno-Religious Heritage of Former Eastern Territories of the Polish-Lithuanian Commonwealth in Contemporary Poland." European Spatial Research and Policy 20, no. 1 (July 3, 2013): 49–71. http://dx.doi.org/10.2478/esrp-2013-0003.
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The main objective of this paper is to present the national and religious heritage of the Eastern Borderlands in contemporary Poland. The paper deals with the genesis and selected aspects of the spatial development of the ethnic and religious minorities (mainly Tartars-Muslims, Karaites and Armenians) that date back to the eastern areas of the former Republic (including the territories of Belarus, Lithuania and Ukraine) but, due to the post-war border changes and migrations, formed clusters in contemporary Poland and organized various forms of group life.
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Borkowska, Urszula. "The Merging of Religious Elements with National Consciousness in the Historical Works of Jan Długosz." Studies in Church History. Subsidia 6 (1990): 69–80. http://dx.doi.org/10.1017/s0143045900001186.
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The fifteenth century was a very important period in the history of the Polish State and nation. It had a particular significance for the development of national consciousness. The union of the Polish kingdom with the Grand Duchy of Lithuania (1385) changed not only the boundaries of this new and unified state called the Polish-Lithuanian Commonwealth, but also created new and specific conditions for the development of the nation. The different nationalities of the jagiellonian state, Poles, Ruthenians, Lithuanians, Germans, Jews, and Armenians played an important role in the lively exchange of cultural experience on the basis of a sometimes uneasy partnership. Poland guaranteed privileges to the lords, both spiritual and temporal, to the gentry, and to the patricians, estates that had emerged in the course of the fourteenth century. These were united by common sentiment and desire for a strong political foundation. The urban and rural populations of both Polish and non-Polish speakers were bound together by loyalty to the Crown and its territory. Like other groups in late-medieval Europe they saw such a political union as advantageous.
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Morawiec, Arkadiusz. "The Holocausts." Poznańskie Studia Slawistyczne, no. 12 (September 21, 2017): 225–39. http://dx.doi.org/10.14746/pss.2017.12.15.
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The article examines genocide as a category that has been used and abused in various, especially historical, political, and ideological, discourses. It considers whether the extermination of Jews (the Holocaust) should be studied in the context of other mass crimes. I investigate various sources of twentieth-century organized violence and their literary representations. I also discuss the works of Polish literature (by Nałkowska, Gębarski, Woroszylski, and Margolis), which depict twentieth- -century acts of genocide (the extermination of Jews and Armenians, in particular) in the context of other mass crimes.
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Gzoyan, Edita. "The League of Nations and Armenian Refugees. The Formation of the Armenian Diaspora in Syria." Central Eastern European Review 8, no. 1 (December 1, 2014): 83–102. http://dx.doi.org/10.2478/caeer-2014-0004.
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Abstract The League of Nations played an important role in securing the Armenian community after the 1915 genocide of Armenians in Ottoman Turkey. Nonetheless, the Armenian Question, which had a definite political accent during the First and Second Assembly of the League of Nations, remained unresolved. Afterwards, the League reformulated its policy towards the Armenian case, which involved an explicit shift from a political to a humanitarian point of view. The humanitarian actions had a number of different aspects: the liberation of the Armenian Genocide survivors from Turkish and Islamic institutions, the provision of Nansen passports to Armenian refugees, the settlement of Armenian refugees in Soviet Armenia and the establishment of Armenian communities in Syria and Lebanon. This article touches upon these initiatives, concentrating on the settlement of the Armenians in Syria. The League of Nations elaborated a massive program for the settlement of Armenian refugees there, which laid a foundation for the establishment of the huge Armenian diaspora in that country.
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Geukjian, Ohannes. "The Politicization of the Environmental Issue in Armenia and Nagorno-Karabakh's Nationalist Movement in the South Caucasus 1985–1991." Nationalities Papers 35, no. 2 (May 2007): 233–65. http://dx.doi.org/10.1080/00905990701254334.
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This research examines and analyzes how the politicization of the environmental issue in Armenia led to the emergence of the Nagorno-Karabakh (N-K) nationalist movement in Azerbaijan as the USSR went into terminal decline in 1991. It is important to stress that the Karabakh movement that emerged in Armenia in February 1988 with a clear agenda on serious ecological problems escalated quickly in the subsequent weeks and months to demand the preservation of the cultural identity of Karabakh Armenians in Azerbaijan. Air pollution of Yerevan, Ashdarag, Yegheknatsor, and later Sdepanavan and Ghapan was a significant threat to the existence of the Armenian people. For the Armenians, air pollution was ecological genocide, and cultural discrimination against Karabakh Armenians was cultural genocide. The Armenians associated ecological and cultural genocides with the 1915 genocide committed by the Ottoman Empire against the Armenian nation. This study shows that initially the Karabakh movement did not have political goals. However, as it intensified with an enormous consciousness it transformed to a nationalist movement with a political and ecological agenda. This study also analyzes ethnic mobilization by activists in Armenia and the emergence of the N-K nationalist movement from 1985 to 1991 in light of Soviet nationalities policy and the window of opportunity caused by the political transformation at the center (Moscow). The activists of the environmental and nationalist movements were the same.
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Davtyan, Vahe. "Armenia’s transport security within the framework of ITC TRACECA and “North-South”." MATEC Web of Conferences 212 (2018): 05004. http://dx.doi.org/10.1051/matecconf/201821205004.
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The issues of transport policy of Armenia in the context of integration into the international corridors (ITC) TRACECA and the "North-South" are considered. The key geopolitical factors impeding the integration process are identified. The basic threats to Armenia’s transport safety as an important component of national security are determined. The potential role of Armenia in the implementation of the TRACECA transport corridor at the opening of the Armenian-Turkish border is identified. The possibility of Armenia’s integration into the international transport corridor "North-South" through the implementation of the project of construction of Iran-Armenia is revealed.
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Nagy, Kornél. "Egy 17. századi örmény katolikus Breviárium az MTA Könyvtárának Keleti Gyűjteményében." Magyar Könyvszemle 133, no. 2 (November 7, 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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Raiq qızı Ağayeva, Nərmin. "Classification of crimes against international law in the territories of Azerbaijan occupied by Armenia." SCIENTIFIC RESEARCH 2, no. 1 (January 29, 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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Levyk, Bohdan, and Mariusz Skorniewski. "The Armenians of Lviv in Management of the Polish Underground Organization “Union of Armed Struggle” in 1939-1940-s." Skhid, no. 2(166) (May 1, 2020): 78–86. http://dx.doi.org/10.21847/1728-9343.2020.2(166).201902.
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Agababyan, Asmik Robertovna. "Sociological analysis of the Diaspora on the example of the Armenian people." Политика и Общество, no. 1 (January 2022): 10–20. http://dx.doi.org/10.7256/2454-0684.2022.1.36268.
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The article notes that diasporas have a significant impact on the world community, contribute to the strengthening of migration processes, unite representatives of ethnic groups in the territory of a "foreign" country, influence the policy of the state of residence, as well as the processes taking place in the historical homeland. The author states that the Armenian Diaspora has a large number of representatives in different countries of the world. Some aspects of the influence of the Diaspora in terms of preserving the cultural values of Armenians, identity, in spreading traditions, influencing the development of the diaspora, as well as in supporting the Diaspora as a whole are investigated. In this regard, the sociological analysis of the diaspora requires consideration of the social institutions of the diaspora. The sociological data obtained by the author in the course of research activities are presented. The author points out that representatives of the Armenian diaspora are characterized by such signs as mass residence on the territory of a foreign state other than the country of ethnic origin. In addition, it is especially important for Armenians to preserve their identity, culture, traditions, and language. Some of the reasons contributing to the migration of Armenians are also noted here: various socio-historical factors, as well as the policy of genocide, which left a big scar on the history of Armenia, the traces of which have not yet healed.
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Krylov, A. "Armenian Borders in the XX–XXI Centuries." Russia and New States of Eurasia, no. 1 (2022): 86–101. http://dx.doi.org/10.20542/2073-4786-2022-1-86-101.
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The proclamation of the independence of Armenia in 1918 symbolized for the Armenians the restoration of national statehood. The idea of having its own historical territory, which in the past was divided by the borders of different states, but should be united in the future, is of fundamental importance for the Armenian nation. The first attempt to implement it in practice was made in the process of changing the borders after the First World War. According to the Treaty of Sevres in 1920 and the arbitration decision of US President Wilson, a united Armenia was created with an area of about 160 thousand square kilometers. In 1923, the Entente states renounced the Treaty of Sevres and concluded the Treaty of Lausanne with Turkey. After the establishment of Soviet power in Transcaucasia, border agreements were concluded between the USSR and Turkey. In Armenia, the Treaty of Sevres continues to be considered valid, the majority of political parties are in favor of resolving territorial disputes on its basis. After the unsuccessful Second Karabakh War for Armenia, N.Pashinyan took steps to normalize relations with Azerbaijan and Turkey. Russia expressed its readiness to guarantee security and assist in the delimitation and demarcation of the borders between Armenia and Azerbaijan. Further prospects for the development of the situation in the region largely depend on whether the Armenian leadership manages to develop a foreign policy course that will allow normalizing relations with Azerbaijan and Turkey, but at the same time will not cause a sharp reaction of rejection in the Armenian society.
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Bozhko, Oleksandr. "Looking at the past." Diplomatic Ukraine, no. XIX (2018): 139–68. http://dx.doi.org/10.37837/2707-7683-2018-7.
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The article describes the reminiscences of Oleksnadr Bozhko, Ambassador Extraordinary and Plenipotentiary of Ukraine to Armenia. Having arrived to Yerevan as the first Ambassador of independent Ukraine, the author became a witness to the events that initially led to a long-lasting political crisis, and subsequently to the unconstitutional change of Armenian government. The article analyses the tumultuous events that Ukrainian Embassy faced immediately after its opening in September 1996. At that time, the Armenian society, which for years had been patiently overcoming numerous abuses of power, the arbitrariness of oligarchs, bureaucratic corruption and bribery at courts, broke out with a riot of peaceful disobedience. It was the time when the reminiscences of the fierce Armenian-Azerbaijani War for Nagorno-Karabakh of 1991–1994 were still in minds of people when society had been drawn into an exhaustible internal political confrontation on the eve of the presidential elections. The more electoral confrontation grew, the more dissatisfying was the population with the leadership of the state. Eventually the state of emergency was introduced in the country. These factors affected further activities of Ukrainian diplomats. It was important to quickly find premises suitable for a diplomatic mission and to carry out the diplomatic procedures necessary for the launch of Embassy’s activities. The author states with sorrow that the Ministry of Foreign Affairs of Armenia did not even find money to fuel a car and bring Ukrainian delegation to Yerevan. Shattered roads that have long been unrepaired, queues near bakeries and kerosene selling points, semi-empty store shelves and even faded eyes of those, with whom the author communicated, – those were sad realities of the Armenian life in the mid-nineties. The formation of the diplomatic services in both countries was carried out under difficult conditions, likewise the maintenance of diplomats’ activity in Ukraine was similarly poor then. The article also describes that the stumbling point in Ukrainian-Armenian relations was an issue of Nagorno-Karabakh. The principle of territorial integrity was one of the fundamental in security sphere of Ukraine, whereas Armenia, which acted as guarantor of Nagorno-Karabakh security, adhered to the principle of self-determination of the nation. In this respect, Armenian politicians considered everything related to the Nagorno-Karabakh issue. This dramatic problem was originated from 1921, when Nagorno-Karabakh was included to the Azerbaijani SSR. The policy of displacing the Armenians from their ancestral lands, which was deliberately carried out by the authorities of Soviet Azerbaijan, caused frustration of Armenians, dozens of thousands of whom had lived in that territory for centuries. The author analyses the cooperation with the Directorate for Political Analysis and Planning of the Ministry of Foreign Affairs of Ukraine regarding the defining Ukraine’s possible position in the Armenian-Azerbaijani conflict. The author emphasizes that the article is not just a diplomatic memoirs but also an attempt to comprehend what has happened to us over the past two decades, looking back at the past experience. Keywords: Armenia, Embassy of Ukraine, Nagorno-Karabakh, Ukrainian-Armenian relations.
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Topilin, Anatoly, Gevork Pogosyan, Galina Osadchaya, and Nikita Ryazantsev. "SOCIO-ECONOMIC POTENTIAL OF THE ARMENIAN DIASPORA IN THE CONTEXT OF EAEU INTEGRATION." CENTRAL ASIA AND THE CAUCASUS 22, no. 3 (September 27, 2021): 109–19. http://dx.doi.org/10.37178/ca-c.21.3.09.
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The problems in the formation of the diaspora’s socio-economic potential are poorly studied by modern science. The article defines the notion of the diaspora’s socio-economic potential. The factors that determine the uniqueness of the Armenian diaspora phenomenon are identified, including professional specialization specifics, labor skills, ethnic entrepreneurship, aggregation of property and capital, socio-demographic structure, corporatism, social solidarity and cohesion and social capital. The Armenian diaspora, which formed in Russia in the 17th century, is a conventional diaspora with deep historical roots. Its influence on the economy, social policy, culture, interethnic relations and other spheres of life of the population in the host country and country of origin is steadily increasing. New opportunities for continued development of the Armenian diaspora opened up along with the creation of the Eurasian Economic Union in the post-Soviet space and Armenia’s accession to the EAEU. The secret of the advancement of the Armenian diaspora as an ethnocultural and ethnopolitical phenomenon is rooted in the peculiarities of formation of its socio-economic potential throughout the entire history of good-neighborly relations between Russia and Armenia. A methodological strategy and an applied sociological research model, as well as tools for studying the Armenian diaspora’s socio-economic potential in the context of EAEU integration processes have been created. In order to study the problem further, authors intend to conduct a questionnaire survey and in-depth interviews in the Moscow agglomeration, Krasnoyarsk and Stavropol regions, which will allow to reveal the attitude of members of the Armenian diaspora to various aspects of life: migration and repatriation intentions, the degree of cohesion and corporatism, subjective assessments of the contribution of the Armenian diaspora to Russia’s and Armenia’s socio-economic development, as well as to assess the EAEU integration trends. Based on the results of the sociological study, scientific recommendations will be developed to improve the efficiency of using the Armenian diaspora’s socio-economic potential for the sake of improving the quality of life and social well-being of citizens of Russia and Armenia, and the advancement of EAEU integration processes.
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Vardazaryan, M. Y. "ARMENIA: AN UNEASY CHOICE BETWEEN RUSSIA'S NEW INITIATIVES AND THE EU EASTERN PARTNERSHIP." MGIMO Review of International Relations, no. 1(34) (February 28, 2014): 31–36. http://dx.doi.org/10.24833/2071-8160-2014-1-34-31-36.
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The article studies the problems of foreign policy orientations of the Republic of Armenia, first of all those concerning "Russian" and "European" integration processes. Particularly, the main stages and peculiarities of Armenia's cooperation with the EU are presented. The author reflects upon the issue of the essence of the status and perspectives of associated membership in the EU. Revealing the difficulties within the EU and on the CIS territory, the author analyzes the capabilities of Armenia to combine, on the one hand, economic integration with the West and, on the other, military-political integration with the East. The article identifies the reasons of "freezing" Armenian-Russian relations in early 2013. Examining the perspectives of the Association Agreement with the EU and of membership in the Customs Union and taking into account the complex geopolitical situation in the region, analyzing all the facets of Armenia's economic and political collaboration both with the EU and RF, the author comes to the conclusion that Yerevan's choice of September 35 3,2013 is expedient and justified. Deepened strategic cooperation with Moscow, first of all, provides military and energy security of Armenia, although the economic factor shouldn't be underestimated. The author draws attention to the fact that Armenia's involvement in the Customs Union avails it the opportunity to keep collaborating with the European Union, however, from a more powerful position, which we have already witnessed through the alterations in the tone of some European officials.
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Tomalska-Więcek, Joanna. "ICONS, SMUGGLING AND MCDONALDIZATION OF CULTURE." Muzealnictwo 58 (November 2, 2017): 0. http://dx.doi.org/10.5604/01.3001.0010.5025.
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Culture undergoes constant changes. Although today, Poland is an almost ethnically homogenous country, ages ago, the dialogue of cultures took place not only on the borderlines of the First Polish Republic but also in the then capital city of Cracow. In 1390, Slavic Benedictine monks who used Old Church Slavic language settled in the church of the Holy Cross in Krakow. Francis Skaryna (Francysk Skaryna), a pioneer of Belarusian printing and later the founder of the first printing house in Eastern Europe in Vilnius, published the first Cyrillic prints in the world in Cracow and in the early 16th c. also studied there. Poland was a great example of a multicultural society. In the early 16th c. the Catholics and the Protestants, the Jews and the Armenians, the Tatars and the Karaims lived in Poland. After the Union of Lublin, the Crown of the Kingdom of Poland and the Grand Duchy of Lithuania formed one of the biggest countries in Europe at the time; it was inhabited by the Poles, the Lithuanians, the Ukrainians and the Belarusians. In the mid-16th c. Poland became a shelter for multitudes of religious dissenters in Western Europe, such as the Lutherans, the Calvinists, and other Protestants. Today it is useless to seek traces of such multiculturality in many museums. In museums which collect paintings related to the Eastern Orthodox Church, places of monuments connected with Polish culture are frequently occupied by late icons of mediocre artistic value smuggled from Russia. The article attempts to explain this phenomenon in the context of the transformation of modern museology.
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Sahakyan, Lusine. "The Armenian Language as a Remembrance and Manifestation of the Islamized Hamshenians’ Ethnic Identity." Armenian Folia Anglistika 3, no. 2 (4) (October 15, 2007): 162–73. http://dx.doi.org/10.46991/afa/2007.3.2.162.
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The article examines the language used by the present-day generation of the people of Islamized Hamshenians of Armenian origin as a memory and expression of their identity. As a result of the merging linguistic policy of the Ottoman Empire the vast majority of the generations of the Hamshen Armenians who were forced to convert to Muslim have become Turkish speaking in the course of time. Only the Hamshen Armenians in the state of Ardvin still preserve the dialect of Hamshen. The linguistic evidence presented in the article indicates that the dialect of the Hamshen Armenians in the state of Khopa is still viable today and that they keep speaking, telling stories and singing songs in that language. These written facts are valuable materials for Armenian philology and lexicology. These examples can help discover phonetic, grammatical and lexical similarities, differences between the Islamized Hamshen Armenians and Christian Hamshenians living on the northern coasts of the Black Sea.
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Stokowski, Michał Paweł. "Z badań nad białostockim epizodem w biografii Rafała Lemkina." Miscellanea Historico-Iuridica 20, no. 1 (2021): 177–86. http://dx.doi.org/10.15290/mhi.2021.20.01.09.
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Rafał Lemkin became famous in historiography as the creator of the concept of genocide (genocide). This Polish lawyer of Jewish origin, graduated from the Faculty of Law at the University of Jan Kazimierz in Lviv and was a pupil of the outstanding Polish criminal lawyer Juliusz Makarewicz. From his student days, he became interested in the lack of legal regulations in the field of criminal liability for committing mass murders on a specific national or ethnic group. An important impulse for the development of this thought for the young Lemkin were the famous trials of the assassins Talaat Pasha, responsible for the slaughter of Armenians during the Great War, and Symon Petlura, charged with the responsibility for pogroms against Jews in Ukraine. Before the outbreak of World War II, Rafał Lemkin, as part of his activity in the Polish section of the International Criminal Law Association, presented at a conference in Madrid in 1933 the first visions of the concept of international criminal jurisdiction of genocide offenses. After the outbreak of World War II and his escape to the United States, he started working in the War Department and as a university lecturer. In 1944, he published his opus magnum – “The Axis Rule in Occupied Europe”, where he formulated and accurately described the concept of genocide as a crime of international law. Lemkin’s idea was quickly appreciated. As early as December 1946, the UN General Assembly passed a resolution recognizing genocide as a crime of international law, and two years later it adopted the Convention on the Prevention and Punishment of the Crime of Genocide. He described his extremely interesting life in the autobiography entitled “Totally Unofficial”, which was translated and published in Poland in 2018. Rafał Lemkin describes many details of his life, but omits the period of his residence in Białystok, where he allegedly passed his matriculation exams in 1919, and his student days at the Jagiellonian University, when he gained the necessary experience and knowledge in legal fields to help him develop the concept of criminalisation of genocide.
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Kostaschuk, Ivan, and Roman Kisil. "TERRITORIAL ORGANIZATION OF MUSEUMS AS OBJECTS OF ETHNOCULTURAL POTENTIAL OF CHERNIVTSI OBLAST." GEOGRAPHY AND TOURISM, no. 64 (2021): 42–52. http://dx.doi.org/10.17721/2308-135x.2021.64.42-52.
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Goal of the article: Conduct research on the territorial organization of museums of different levels and types in the communities of Chernivtsi oblast as important objects of ethnocultural potential of the region. Identify the distribution of museums by different classification criteria and trace their importance for the development of certain types of tourism. Research methodology. To obtain information, various sources of information were first studied, namely: literary, official Internet portals of communities and districts of Chernivtsi Oblast State Administration and Chernivtsi Oblast Council. At the next stage, a fairly detailed database was formed, which reflects the types of museums according to all the classification features presented in the work, as well as their ethnicity. This allowed to establish the contribution of each ethnic group in the formation of ethnocultural potential of the region, which allows us to talk about cooperation with neighboring countries in the framework of ethnocultural interaction. Results of the research. Chernivtsi oblast is a striking example of ethnocontact and polyethnic region, in which Ukrainians, Romanians, Moldovans, Jews, Russians, Poles, Armenians and other ethnic groups created and continue to create their cultural heritage. Ukrainians in the region own 152 museums, Romanians – 12, Moldovans – 14, Russians – 1. Also, separate exhibitions are dedicated to the Jewish, Polish, German, Armenian and other ethnic groups. Of course, such differences in the ethnicity of museums, as an important component of ethnocultural development of the region, are of great practical and scientific importance. The scientific novelty lies in the development of a detailed classification of museums and their typology, as well as in identifying the place of museums in the ethnocultural development of the polyethnic region. These studies should be conducted in other regions of our country. The practical significance of the obtained results lies in the possibility of finding investments to increase the tourist attractiveness of both individual administrative units and the region as a whole. Museums also play an important role in shaping the ethnic, historical, ethnocultural, national-patriotic and other perceptions of the territory and identity of their people.
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Lityński, Adam. "Powracające ludobójstwo w Europie Środkowo-Wschodniej i Rosji (1894-1995)." Miscellanea Historico-Iuridica 19, no. 2 (2020): 267–96. http://dx.doi.org/10.15290/mhi.2020.19.02.13.
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There have been numerous publications on genocide, which provides evidence that this topic is up-to-date, important and still insufficiently researched. The author of the legal concept of "genocide " is Rafał Lemkin, a Polish scholar of Jewish nationality: "Father of Genocide Convention". In 1948, the General Assembly of the United Nations adopted a convention on the prevention and punishment of genocide crime. During the hundred years (1894-1995), genocide repeatedly occurred in Central and Eastern Europe. The greatest genocide in human history is the extermination of the Jews (the Holocaust). The author also recalls the genocide of the Armenians (1894-1915) in the Ottoman Empire (although it goes beyond Central and Eastern Europe and Russia). There were numerous genocide cases in the Soviet Union, and it is only about them that it is possible to accumulate substantial literature. Namely, the author reminds: the Cossacks genocide following the Bolshevik revolution; genocide in the countryside in connection with the collectivization process; Great Famine in Ukraine; the extermination of entire national minorities (so-called national operations 1937-1938); the most massive such operation was the "Polish operation." The author also recalls genocide in the countries of former Yugoslavia: especially in the fascist so-called Independent Croatian State [Nezavisna Država Hrvatska - NDH). The genocide of Ukrainian nationalists on Poles (1943-1946) closes the text. The article describes the largest genocidal operations carried out in Central and Eastern Europe over the course of a century and outlines their historical and political background, the manner in which they were carried out and their relationship with the international law and individual national regulations in force at the time.
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Ter-Oganov, Nugzar. "Rapport du capitaine en second Constantin Smirnov sur son voyage en Turquie en 1904." Iran and the Caucasus 10, no. 2 (2006): 209–29. http://dx.doi.org/10.1163/157338406780345970.
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AbstractThe article includes the Report (with Introduction, French translation and commentaries) of Junior Captain Constantine Nicolaevich Smirnov, a Russian secret officer, about his trip (in company with Colonel Vladimir Platonovich Liakhov, an ominous figure in the history of the Constitutional Revolution of Iran) to Turkey in 1904. The Report is being kept at present in the Archives of the Institute of Manuscripts of the Georgian Academy of Science in Tbilisi.This document, never published before, has a considerable historical importance as a valuable source illuminating several issues of the history of Russian-Turkish relations, the situation of Armenians in the Ottoman Empire, the policy of the Tsarist Russia and, in general, Russian radical nationalism towards Armenians at the beginning of the 20th century.Smirnov's Report also clearly shows that the Kurds in the Ottoman Empire, unlike Armenians, were under the protection of Turks and were involved in all repressive military structures against Armenians and other national minorities of the country. Judging from this Report, the position of Russians towards Armenians and Kurds was similarly differentiated. In any case and despite the widespread opinion about the Russian State's positive role in the Armenian people destiny, the official policy of Russia, as well as the common approach of the Russian intelligentsia were always strongly anti-Armenian and sometimes overstepped even the mark of elementary morality.
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Batiev, Levon V. "The Transformation of Nakhichevan-on-Don’s self-government in the 1860s." RUDN Journal of Russian History 19, no. 1 (December 15, 2020): 155–73. http://dx.doi.org/10.22363/2312-8674-2020-19-1-155-173.
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The author analyzes the Armenian self-government of the Nakhichevan-on-Don Armenian colony that had been established in 1779 after Armenians from Crimea were resettled to the Don region. The municipal self-government in Russia of the pre-reform period in general, and in particular the peculiar organization of the administration, police, and court in Nakhichevan-on-Don, have so far barely been studied. The present research is based on archival sources from the National archives of Armenia and on little-known publications in the Armenian language, as well as on Russian legislation of the 19th century. The main feature of the Nakhichevan system of self-government was the unifi cation of all Armenian immigrants from the Crimea - city dwellers as well as residents of fi ve Armenian villages - into one self-governing community. Based on a Charter issued by Catherine II, self-government in Nakhichevan was carried out on an ethnic basis, by Armenian immigrants from the Crimea. However, the Armenian self-government was gradually integrated into the general system of the Russian administration and court system. Several parallel processes can be discerned: 1) since the beginning of the 1850s, the expediency of the formation of a city Duma in Nakhichevan-on-Don was discussed at diff erent levels of government; 2) the magistrate was stripped of police functions in 1865; 3) in 1866 a temporary subsidiary body was established under the mayor: a council of 24 trustees and four assistants of the mayor, to be in action until a city Duma is established; 4) a six-member city Duma comes into being in 1866; 5) the magistrate was abolished in 1866 (its judicial and related functions were removed by May 1869); 6) in 1870 the economic part of the magistrate, which remained after its formal abolition, were transferred to the mayor, and the unique system of Armenian self-government in Nakhichevan ended despite the Nakhichevanis’ request to preserve the “rights and advantages” granted by Catherine II.
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Gökçek, Mustafa. "The young Turks and the Ottoman Nationalities." American Journal of Islam and Society 32, no. 2 (April 1, 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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Andreeva, O. M., and L. Avetisyan. "PECULIARITIES OF ARMENIAN NON-GOVERNMENTAL ORGANIZATIONS ACTIVITIES IN THE UNITED STATES." Actual Problems of International Relations, no. 138 (2019): 4–13. http://dx.doi.org/10.17721/apmv.2018.138.0.4-13.
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It is stated that the Armenian community in the USA is one of the largest and most influential in the world. It is proved that the numerous Armenian community of the USA plays a prominent role in the development of Armenian-American relations. It is shown that the urgent issues for the development of the Armenian Diaspora is to overcome contradictions and competition within the Armenian Diaspora, especially among its most active organizations dealing with political issues. It will solve specific foreign policy tasks and promote the unification of the Armenian Diaspora based on group identity and common goals. The Armenian organizations, acting separately, complicate integration and unification within the community itself, lead to competition and disunity in defending its interests not only in the United States, but also in the world. It is determined that numerous Armenian Diaspora, famous and influential personalities of Armenian origin, national organizations and lobby groups are the “soft power” of Armenia. The Diaspora provides significant and comprehensive support to Armenian diplomacy in advancing national interests, especially in matters of international recognition and condemnation of the Armenian Genocide, the settlement of the Nagorno-Karabakh conflict and overcoming the many economic problems that Armenia faces today. During the post-bipolar period, the Armenian Diaspora in America was quite active namely because of participation in various international organizations. To a certain extent, the Diaspora of Armenia followed the common tradition of using intergovernmental and intergovernmental associations to solve the problems of their states. On the other hand, the Armenian Diaspora confidently applied the method of "complementarily policy". This policy envisaged the deep involvement of the Republic of Armenia in the process of discussing and promoting projects of international organizations of various levels in the foreign policy of leading, influential states of the world and, first of all, the United States. In this regard, it is relevant to study the active and successful activities of the Armenian Diaspora in the United States. It is proved that Armenian Diaspora, with its rich international experience, seeks to integrate into American politics, which represents valuable experience for Ukraine, which has a significant Diaspora in the USA and Canada.
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Piskova, Mariyana. "TRACING THE ARCHIVAL SOURCES OF THE FRENCH FEATURE FILM “ANDRANIK” ABOUT THE ARMENIANS IN THE FIRST WORLD WAR(1928)." History and Archives, no. 2 (2021): 128–42. http://dx.doi.org/10.28995/2658-6541-2021-2-126-140.
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The first and still the only film about Andranik Ozanian (1865– 1927) was shot during the summer of 1928 in Bulgaria. Who financed and created the movie, why did the director Archavir Chakhatouny (1882–1957) choose Bulgaria for the scenes in the open, why wasn’t the film shown in Soviet Armenia and how did it get to Yerevan – those are part of the questions the paper will try to answer. To that end the author searched for the archival documents in the archives and museums of Armenia and Bulgaria. The richest source is the personal fund of the Armenian emigrant in Paris Arshavir Shakhatuni (1882–1957). After his death, the documents were transferred to the Yeghishe Charents Museum of Literature and Arts in Yerevan. Among them, a special place is occupied by biographical documents, documents about theatrical roles and roles in cinema, which he performed, materials about early cinema and the history of the creation of the film “Andranik”. The National Archives of Armenia keeps the documents which detail the participation of Chakhatouny in the First World War and in the government of the First Armenian Republic (1918–1920) as the commandant and chief of police of Yerevan. The most valuable source is the film “Andranik” which was received by the State Archives of the Armenian Soviet Socialist Republic (ASSR) in 1972. During the period, the name of Andranik was banned until the end of the 80s of the 20th century. There was censorship and contradicting assessments of Andranik by Armenians and Azerbaijanis (“hero” or “enemy”) were “concealed”. For this reason, the film might have got into Armenia through the Armenian Society for Friendship and Cultural Relations with Foreign Countries, founded by the resolution of the Communist Party of the ASSR. The official activity of the Society was related to the cultural events abroad but in fact it was used to gather information about the political emigrants. In the Bulgarian archives one may find the archive “traces” of Chakhatouny’s performances on the Bulgarian theatrical scenes and also his correspondence with the actor Georgi Stamatov (1893–1965), that documents contain the valuable data on the history of the film creation. Thanks to the archives, the film ‘Andranik’ can be seen and the story of its creation and distribution in the past century can be reproduced.