Relevant bibliographies by topics / Translations into Armenian

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Translations into Armenian'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Translations into Armenian"

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Seferyan, Sona. "Shakespeare and the Bible." Armenian Folia Anglistika 1, no. 1-2 (1) (October 17, 2005): 113–15. http://dx.doi.org/10.46991/afa/2005.1.1-2.113.

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In the Armenian reality the translations of Shakespeare’s works have been studied from diverse perspectives – text equivalence, choice of words, fidelity to style and poeticism. The Armenian classical translator Hovhannes Massehian was the first who investigated the imagery of the original and Biblical allusions. He revealed the Biblical language of Shakespeare and used Armenian equivalents in his interpretations. The most successful translations of 12 Shakespearean works by Massehyan confirm the invaluable contribution that the Armenian translator made in the history of the art of translation in Armenia.
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Gasparyan, Luiza A., and Larisa N. Poluboyarinova. "Peculiarity of cultural transfer in literary translation (on the material of the Russian and Armenian translations of the British classic literature)." Vestnik of Saint Petersburg University. Language and Literature 20, no. 3 (2023): 462–80. http://dx.doi.org/10.21638/spbu09.2023.304.

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The article is the first attempt to analyze in a comparative way the situation of the transfer of British literary classics to Russia and Armenia in the 19th–20th centuries on the basis of the Armenian and Russian translations of Dickens’ novel “The Adventures of Oliver Twist”. The article outlines the range of issues related to the study of the specifics of artistic translation in the light of the paradigm of cultural transfer. The idea of “translation as violence” and the concept of translation “skopos” are analyzed as closely related to the paradigm of cultural transfer. The Armenian national culture is characterized as predominantly focused on cultural transfer and the phenomenon of translation. The article sketches the situation of “counter-movement”, which was favorable to the active reception of Dickens’s heritage in Armenia in the late 19th century as a “classic”. This favorably influenced the “intermediary” role of Russian translations in Armenia. The conclusion is made that the socio-cultural context of early Victorian England in its specificity, as well as the topicality, are rather and almost equally alien to the host context of Russia and Armenia, which articulated their own “communication request” for Dickens and formed the “reputational background” of the author in a significantly different socio-cultural and geopolitical usus. At the same time, there is the factor of Armenian national specificity, which manifests itself, among other things, in the increase in the “degree of optimism” of the translated texts, a phenomenon that is less indicative for the Russian translations.
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BALOYAN, VARDUHI. "LANGUAGE POLICY AND TRANSLATION TRENDS IN THE 19TH CENTURY ARMENIAN PERIODICALS." JOURNAL FOR ARMENIAN STUDIES 4, no. 63 (January 12, 2024): 123–35. http://dx.doi.org/10.24234/journalforarmenianstudies.v4i63.76.

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In the article, we discussed the language policy of the Armenian-language periodicals of the 19th century, which was characterized by the influence of translation trends and principles formed in different language environments and reflected in literary translations. Some positive cultural and educational changes were ensured in the Armenian communities previously suffering in harsh geopolitical situations. Thanks to those changes a number of Armenian schools and printing houses were opened, and periodical press contributed to the development of translated secular literature, especially for children and young readers. Along with creating original literature, Armenians having long history of translations, turned to the translation of valuable pieces of world literature. The study of literature provided an opportunity to validate the course of the literary-historical development of the Armenian language in the context of the 19th century. The period was marked first by the transition from Classical Armenian to Modern Armenian, then the development of the Eastern and Western Armenian branches, which was directly reflected in the language of the translated literature. These processes took place in the absence of a unified independent state, and the language policy had different interpretations by the editors, writers and translators of periodicals. In this study, the literary and historical method was used, with the help of which the historical-political and social-pedagogical factors described in various articles and studies were considered. We came to the conclusion that the development of periodical printing and translation literature determined the development of the Armenian language in the 19th century.
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Gasparyan, Luiza. "MECHANISMS OF THE CULTURAL TRANSFER IN TRANSLATION." Armenian Folia Anglistika 19, no. 2 (28) (December 23, 2023): 150–60. http://dx.doi.org/10.46991/afa/2023.19.2.150.

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The article is the first attempt to reveal the mechanisms of “the cultural transfer” (the notion was first introduced by the French theorist M. Espagne) of the Armenian and Russian translations of Charles Dickens’s novels. Evidently, the Armenian translations of the novels were transferred and interpreted especially from the beginning of the 1880s, in Shushi (1890-91), Tiflis (different publications in the 1890s), Constantinople (1928), Baku (1898), Athens (1928), Cairo (1892), etc. The Armenian versions of Dickens’s creativity were either paraphrased or translated from the original language or from Russian as an intermediary language. The article outlines theoretical and practical issues related to the specifics of the artistic translation through the paradigm of cultural transfer. Being at the crossroads of West and East the Armenian national culture is characterized as a unique manifestation of cultural transmission and a pivotal basis of socio-cultural and geopolitical usus. The article sketches the situation of “cultural transfer” of Charles Dickens’s novels whose literary reputation was established in the Russian literary field, that consequently made an influence on Eastern Armenia.
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DOLUKHANYAN, Aelita. "The Main Theses of the Armenian Translation of the Definitions by Hermes Trismegistus." wisdom 2, no. 7 (December 9, 2016): 136. http://dx.doi.org/10.24234/wisdom.v2i7.147.

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Academician Sen Arevshatyan, a great connoisseur of medieval philosophy, enumerates a series of philosophical and theological works, translated in the middle of the 5th century and the beginning of the 6th century, the texts of which have been preserved only in Armenian. Among them one shall cite seven works by Philo of Alexandria and the Definitions by Hermes Trismegistus. The text of the Hermes’ work, which has an international value, was prepared to publication by academician Hacob Manandyan and it was printed in the journal “Banber Matenadarani” (“The Messenger of the Matenadaran”). To prepare the critical text of the work under study H. Manand­yan has utilized six manuscripts kept in the Mashtots Matenadaran of Yerevan, the most ancient of which was written in the 13th century, before 1282. The Definitions by Hermes Trismegistus were translated into Old Armenian at the second half of the 5th century. Translations made in that period from Greek and Hellenic works have deeply influenced Armenian authors of the Golden Age. The careful study of this philosophical treaty shows numerous relations between this work and those of the Armenian authors of the 5th century and the following period. The Armenian translation of Hermes Trismegistus’ work proves how much the scientific thought was developed in Armenia still in the 5th century. The fact of the translation of the Definitions by Hermes Trismegistus shows that in the 5th century Neo-Platonism was among the fundamental directions of Armenian philosophy and it is not fortuitous that David the Invincible became the greatest figure of this philosophical direction in Armenia
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DOLUKHANYAN, Aelita. "Main Theses of the Armenian Translation of the Definitions by Hermes Trismegistus." WISDOM 7, no. 2 (December 9, 2016): 136–41. http://dx.doi.org/10.24234/wisdom.v7i2.147.

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Academician Sen Arevshatyan, a great connoisseur of medieval philosophy, enumerates a series of philosophical and theological works, translated in the middle of the 5th century and the beginning of the 6th century, the texts of which have been preserved only in Armenian. Among them one shall cite seven works by Philo of Alexandria and the Definitions by Hermes Trismegistus. The text of the Hermes’ work, which has an international value, was prepared to publication by academician Hacob Manandyan and it was printed in the journal “Banber Matenadarani” (“The Messenger of the Matenadaran”). To prepare the critical text of the work under study H. Manand­yan has utilized six manuscripts kept in the Mashtots Matenadaran of Yerevan, the most ancient of which was written in the 13th century, before 1282. The Definitions by Hermes Trismegistus were translated into Old Armenian at the second half of the 5th century. Translations made in that period from Greek and Hellenic works have deeply influenced Armenian authors of the Golden Age. The careful study of this philosophical treaty shows numerous relations between this work and those of the Armenian authors of the 5th century and the following period. The Armenian translation of Hermes Trismegistus’ work proves how much the scientific thought was developed in Armenia still in the 5th century. The fact of the translation of the Definitions by Hermes Trismegistus shows that in the 5th century Neo-Platonism was among the fundamental directions of Armenian philosophy and it is not fortuitous that David the Invincible became the greatest figure of this philosophical direction in Armenia
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Ivanyan, E. P., and Z. G. Ayryan. "Alishan’s poem “Hrazdan”: Polyvariety of Meanings, Interpretations, Translations." Nauchnyi dialog, no. 12 (December 31, 2020): 133–50. http://dx.doi.org/10.24224/2227-1295-2020-12-133-150.

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The question of polyvariant existence of meanings, interpretations of the poem “Hrazdan” (and its translations) by G. Alishan is considered. The novelty of the research is seen in the multidimensionality of synoptic research with an appeal to the concepts of polyvariance as a research tool, “hot” chronological periods (attention to linguistic culture) and points (anniversaries). The phenomenon of the text-heritage is studied in its historical perspective. A brief overview of the Russian-Armenian literary relationship is carried out. The Russian-Armenian literary relationship is characterized as a factor contributing to the formation of the text-heritage. The importance of the creative work researching of the outstanding Armenian figure G. Alishan is noted. The authors dwell on the history of the texts of the invariant and variants of translations into Russian, English and French (four translations). The author’s development of a synoptic model of the philological analysis of a poetic text and its translations is presented. The questions of representation of ethnocultural signs (onyms) in translation variants are touched upon. The consequences of their elimination or equivalence are commented on (the onomastic layer of the text is examined). Various translation strategies are evaluated. The features of the representation of emotions by interjections in the original and in the translation variants are compared. The technique of recursion in the refrain is revealed, its specificity in translations is discussed.
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Mkrtumyan, Gayane. "An Historical Evaluation of the Covenants of the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib in the Matenadaran." Religions 12, no. 2 (February 21, 2021): 138. http://dx.doi.org/10.3390/rel12020138.

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This article analyzes the manuscripts in the Matenadaran in Yerevan, Armenia that are ascribed to the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib and their translations into Farsi and Armenian. These important manuscripts have until now been neglected by scholars, and so we will here provide a general overview of them and how they were received by the Armenian Apostolic Church. I herein demonstrate how these documents were recognized by Muslim authorities, shedding light on how Muslim rulers managed the affairs of their Christian subjects. These documents, it would seem, also influenced the decrees of Muslim rulers to the Armenian Apostolic Church.
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Gasparyan, Gayane, and Hasmik Karapetyan. "ORWELLIAN IDENTITY IN STYLE." Armenian Folia Anglistika 17, no. 2 (24) (December 8, 2021): 116–28. http://dx.doi.org/10.46991/afa/2021.17.2.116.

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The article focuses on transformations which occur in Russian and Armenian translations of G. Orwell’s allegorical novella Animal Farm with special reference to pragma-stylistic analysis of both the source and the target texts. The aim of the analysis is to reveal the so-called Orwellian identity in style and to determine the means of its manifestation in both translations. Viewed from the perspective of pragmatic analysis of the original and the target texts, the Russian translation can be characterized by unnecessary additions to the plain text and tends to be pompous in some cases while the Armenian translation is closer to the style of the source text and tends to remain faithful to its intent. At large, both the Armenian and Russian versions of the fable have retained the chief pragmatic orientation and have almost the same impact on the target reader as the original one: persuasive message, rhetorical narration, manipulative nature.
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Chahinian, Talar. "Zabel Yesayan: The Myth of the Armenian Transnational Moment." Journal of the Society for Armenian Studies 28, no. 2 (February 3, 2022): 203–11. http://dx.doi.org/10.1163/26670038-12342767.

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Abstract The collection of pieces that follow intersect with what I refer to in this essay as the dual performative acts of iconification and translation that frame our approach to Zabel Yesayan over the last few decades. Maral Aktokmakyan’s critical essay, “So Did We Really Find Yesayan?: Notes on ‘Yesayan Studies’ and Beyond” coins the author’s recent iconification as “Yesayan fever” and warns us that the emergent sub-field of Yesayan Studies may be overly reliant on translations and thus endangering the integrity of the author’s original literary voice in Armenian. Meriam Belli and Elyse Semerdjian offer us two translations from French, of a speech and a report drafted by Yesayan in Paris, in 1919. Belli’s “Chronicle: The Role of Armenian Women during the War” and Semerdjian’s “The Liberation of non-Muslim Women and Children in Turkey: Notes on the question of the abduction of non-Muslim women and children by the Turks, retained until today by Muslims” give us a glimpse of Yesayan’s work as an activist and capture the author’s haunting style of testimonial writing. As Semerdjian notes in her subsequent analytical discussion of the translation, Yesayan’s report not only reveals the gendered mode of the Armenian genocide and women’s victimhood within it, but it also calls for political action in addressing the plight of Armenian women and highlights their capacity for resistance. Together, this collection of think-pieces and translations contributes to the ongoing debates of searching for Yesayan’s elusive figure and understanding Yesayan the writer, but it ultimately guides the reader back to her own words.
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Dissertations / Theses on the topic "Translations into Armenian"

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Haroutyunian, Sona <1974&gt. "An analysis of Dante's tenses in the Armenian translations of the Divina Commedia." Doctoral thesis, Università Ca' Foscari Venezia, 2011. http://hdl.handle.net/10579/1060.

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Questa tesi è uno studio monografico delle traduzioni del sistema verbale di Dante nei sistemi verbali dell’ armeno orientale e dell’armeno occidentale. Le traduzioni analizzate sono quelle di Tayan e Ghulyan per l’armeno orientale e quella di Łazikean per l’armeno occidentale. Questo lavoro prende in considerazione gli aspetti linguistici relativi alla trasposizione delle forme verbali: un particolare sistema, quello dell’italiano di Dante, è paragonato con quello della lingua armena, che presenta con quest’ultimo molte differenze importanti. Questa tesi si occupa dei problemi riguardanti l’interazione fra sintassi e morfologia per ciò che concerne l’interpretazione temporale della frase. I capitoli 1 e 2 discutono la particolare strutturazione morfologica dei tempi armeni. I tempi verbali infatti sono per lo più formati analiticamente per mezzo di un participio, di cui l’armeno possiede un’ampia varietà, e di un ausiliare. Il loro valore interpretativo è anche considerato in dettaglio. Il capitolo 3 analizza sistematicamente le corrispondenze proposte dai traduttori della Commedia e investiga le ragioni linguistiche di tali scelte.
This dissertation is a monographic study of the Tayan and Ghulyan Modern Eastern Armenian and Łazikean Western Armenian translations of Dante’s verbal system in the Divina Commedia. This thesis deals with the linguistic aspects related to this topic. A particular grammatical system, Dante’s Italian, is compared with a very different one, i.e. Armenian. Particular attention is paid to the problems concerning the interaction between syntax and morphology with respect to the temporal interpretation of the sentence. Chapters 1 and 2 concentrate on the peculiar morphological form of the Armenian tense system, which is formed mostly analytically, combining a variety of participles with auxiliaries. Their interpretive value is also considered. Chapter 3 follows, which systematically analyses the correspondences proposed by the translators of the Commedia. The reasons for their choices are then investigated and evaluated from a linguistic point of view.
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Hovhanessian, Ramzy A. "The Armenian Council of Shahabivan translation, introduction & commentary /." Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com/search.cfm?p015-0158.

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Demirjian, Mesrob Zaven. "The hymns of Pentecost of the Armenian Apostolic Orthodox Church translation with theological commentary /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Tchilingirian, Hratch. "Ordination to the priesthood in the Armenian Apostolic Orthodox Church translation, introduction, commentary /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Minasyan, Zoya. "Health Promotion Behavior Among Hypertensive and Normotensive Armenian Americans." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3707.

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Hypertension presents a significant health risk to both developed and developing countries, affecting approximately 78 million Americans of various ethnic backgrounds. Though a great deal of research about hypertension and minority groups has been published, few studies have examined hypertension in the Armenian American population in the Los Angeles area, one of the most concentrated Armenian American communities in the United States. The purpose of this study was to examine the differences in health promotion behavior between hypertensive and normotensive Armenian Americans. The theoretical basis for this study was Pender's health promotion model and the health promoting lifestyle profile (HPLP-II), which is used to measure 6 different subscales of health promotion behavior. A quantitative approach was used to examine the relationship between hypertensive status and health promotion behavior. With a sample size of 204, this study found that while there was no significant difference in overall HPLP-II scores, the normotensive group scored higher on physical activity (p = 0.001) and stress management (p = 0.004). These differences remained significant even when controlling for body mass index (BMI). Additionally, the study found high smoking rates and elevated BMI across both samples. These results suggest that interventions that target stress management and physical activity and use the cultural strengths of interpersonal relationships and spiritual growth may be the most effective. This information may be used as a foundation in future interventional studies and may create significant social change by decreasing hypertension among the Armenian American population and increasing awareness of risk factors and prevention.
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Galstyan, Vigen. "TRANSLATING RUINS: Photography of Cultural Heritage and the Project of Armenian Cultural Modernity, 1860-1904." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/20230.

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Perceptions regarding the uptake of photography in the Middle East during the medium’s ascendancy in the second half of the nineteenth century have transformed profoundly since the publication of Nissan Perez’s pioneering 1988 publication Focus East. Scholars working in art history, anthropology, cultural, gender and post-colonial studies have come to acknowledge that the Middle East was a pivotal site and subject for the development of photography’s aesthetics and disciplinary regimes. However, the legacy of the Armenian photographers who played a dominant role in this context, remains one of the more contested and ambivalent aspects of nineteenth-century photographic studies. Focusing on the photography of historical architecture and material heritage by the Abdullah Frères, Ohannes Kurkdjian, Mateos Papazyants and Gabriel Nahapetian, this thesis is the first attempt to view these indigenous photographers within the framework of the Armenian cultural revival of the 1860s-1900s. My research in archives and libraries in Yerevan and Paris has uncovered a wealth of new primary material that demonstrates the significant involvement of these photographer-scholars in the construction of modern idioms of collective selfhood. Based on these findings, this dissertation points to the ideological function of historiographical photography in Armenian scholarly networks as representational tools that negotiated the conflicting demands of the nineteenth-century international photographic market and the agenda of nation-building. Made as documentary evidence of architectural and archaeological patrimony, the photographs in question operate as testing grounds for an iconography of visual self-representation for a dispersed and fragmented ethno-cultural group. As such, the case studies I present here can be considered a novel mode of visual historiography that traverses geo-political, linguistic and cultural divides in order to establish a critically constituted, shared framework for the collective imaginary. Though lacking a centralised rhetoric, this discursive project metabolised through consistent and prominent efforts, which have been left out of analyses pertaining to early Middle-Eastern photography. Following the philological discovery of historical architecture by the local intelligentsia in the early-nineteenth century, Armenian historiographical photography eventually become a device for an empowering restaging of Armenian identity and culture. Drawing on psychoanalytical theory of melancholia, I examine how this process led to the reconstitution of the ‘Armenian’ image as a simultaneously historicised and modern phenomenon. The study of Armenian ‘heritage’ photography provides an understanding of the transcultural aspect of nineteenth-century indigenous photography, which operated outside of the binaries of colonial resistance and self-orientalisation. Amalgamating the aesthetic modalities of European visual culture with traditional iconography drawn from local, medieval traditions, this photographic output enabled a dialectical view of the ‘national’ past as a product of historical and cultural developments. The syncretic, critical nature of such photography ultimately offered its Armenian makers and consumers more fluid and emancipatory avenues of self-representation in the context of emergent, nineteenth-century discourses on national belonging.
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Bonfiglio, Emilio. "John Chrysostom's discourses on his first exile : Prolegomena to a Critical Edition of the Sermo antequam iret in exsilium and of the Sermo cum iret in exsilium." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:df828fcd-dc2a-47b9-8bb1-c957c9199fb1.

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The Sermo antequam iret in exilium and the Sermo cum iret in exsilium are two homilies allegedly pronounced by John Chrysostom in Constantinople at the end of summer 403, some time between the verdict of the Synod of the Oak and the day he left the city for his first exile. The aim of the thesis is to demonstrate that a new critical edition of these texts is needed before any study of their literary and historical value can be conducted. Chapter one sketches the historical background to which the text of the homilies refers and a concise survey about previous scholarship on the homilies on the first exile, from the time of Montfaucon’s edition until our days. The problem of the authenticity occupies the last part of the chapter. Chapter two investigates the history of the texts and takes into account both the direct and indirect traditions. It discusses the existence of double recensions hitherto unknown and provides the prefatory material for the new critical edition of recensio α of Sermo antequam iret in exilium and of the Sermo cum iret in exsilium. Chapter three comprises the Greek editions of the two homilies, as well as a provisional edition of the Latin version of the Sermo antequam iret in exilium. Chapter four is divided into two parts, each presenting a philological commentary on the text of the new editions. Systematic analysis of all the most important variant readings is offered. The final chapter summarizes the new findings and assesses the validity of previous criteria used for discerning the authenticity of the homilies on the exile.
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Kim, Sergey. "Sévérien de Gabala dans les littératures arménienne et géorgienne." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040212.

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La thèse est consacrée à l'étude de l'héritage littéraire de Sévérien, évêque de Gabala (Ve s.) conservé dans les traductions arménienne et géorgienne. L’Introduction générale esquisse l’histoire de la recherche sur Sévérien etsystématise les critères utilisés pour attribuer une oeuvre à cet auteur ; une étude essaie de retracer les débris de son corpus dispersé dans les manuscrits grecs et caucasiens ; une partie codicologique présente les manuscritscaucasiens utilisés. Quatre textes arméniens (CPG 4248, 4246-1, 4246-2, 4295.17a) et quatre textes géorgiens (CPG 4235, 4236-3, 4236a.4, 4214) sont édités et traduits en français ; chaque pièce est précédée par les notes d'introduction qui contiennent nos observations sur son attribution à Sévérien, aussi bien que sur le rapport de l'original grec avec la version caucasienne ancienne. Deux textes portant le nom de Sévérien en arménien (CPG 4669) et en arabe (CPG 4290) sont étudiés et publiés pour la première fois en Appendice. Deux Annexes contiennent les lexiques gréco-géorgien et géorgien-grec créés sur la base d’une lecture parallèle des textes de Sévérien édités simultanément en grec et en géorgien
The thesis presents a study of the literary heritage of Severian of Gabala (Ve cent.) conserved in ancient Armenian and Georgian translations. The General Introduction surveys the previous research on Severian and systematizes the criteria used to attribute a text to this author; the separate pieces of Severian's corpus spread throughout the Greek and Caucasian manuscripts are also considered; a codicological part introduces the Caucasian manuscripts used in the work. Four Armenian (CPG 4248, 4246-1, 4246-2, 4295.17a) and four Georgian texts (CPG 4235, 4236-3, 4236a.4, 4214) are edited and translated into French; each piece is preceded by introductory notes which contain our observations on the Severian's authorship and on the relationship between the Greek original and its ancient Caucasian version. Two text bearing Severian's name in Armenian (CPG 4669) and in Arabic (CPG 4290) are studied and published for the first time in an Annex. Two further Annexes are constituted of the Greek-Georgian and the Georgian-Greek lexicons based on the parallel reading of the texts of Severian which are published at once in Greek and in Georgian
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Mouradian, Élisabeth. "Survivre en poésie dans un régime totalitaire : Yéghiché Tcharents, 1933-1937 (pour une tentative de traduction)." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPC0013/document.

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Le poète arménien Yéghiché Tcharents (1897-1937) devient victime des répressions staliniennes des années 30. Tcharents est déjà un poète connu lorsque la révolution éclate en Russie. Il voit dans la révolution le sauveur de son peuple au destin tragique. Il croit aux idéaux humanistes de Lénine comme beaucoup de ses contemporains. Cependant, le pouvoir totalitaire de Staline change son regard politique. Sa poésie reflète ses inquiétudes. En 1933, le recueil de poèmes Livre du chemin, un compte-rendu de sa vision poétique de la construction de la nouvelle société, ainsi que de l’éducation de l’homme soviétique, est censuré. Il est publié à nouveau avec des modifications. Tcharents, le poète de tous les combats, ne parvient pas à cacher son désaccord, sa désillusion vis-à-vis du pouvoir politique. Il témoigne à travers sa poésie. Le système répressif ne le laisse plus en paix. Il est inculpé comme contre-révolutionnaire, trotskiste, nationaliste, terroriste. En juillet 1936, il est assigné à résidence. La poésie demeure l’unique espace où il pense et écrit librement. Malade et conscient de l’imminence de sa mort, il survit grâce à sa poésie, dans son univers de visions. L’argumentation de la thèse est construite sur l’analyse littéraire des textes du corpus : le Livre du chemin et les textes poétiques de 1935 à 1937 de Tcharents. Une étude concise du contexte historico-politique de sa poésie et une analyse littéraire de son œuvre avant 1933 sont aussi proposées, permettant de mieux percevoir la complexité des relations entre le poète-individu et son époque, et enfin, de réunir tous les éléments nécessaires de traduction faisant partie de l’objectif de cette étude doctorale
The Armenian poet Yeghishe Charents (1897-1937) becomes victim of Stalin’s repressions in the Thirties. Charents is already known as a poet when the revolution bursts in Russia. He sees in the revolution the saver of his people with the tragic destiny. Like many of his contemporaries he believes in the humanistic ideals of Lenin. However, the totalitarian power of Stalin changes his political views. His poetry reflects his concerns. In 1933, the collection of poems Book of the way, a report of his poetic vision of the new society, as well as the education of the Soviet man, is censored. It is published with changes. Charents, the poet actively involved in a number of social issues, cannot hide his dissension and disillusion with respect to the political power. He bespeaks through his poetry. The repressive system does not leave him any more in peace. He is accused of being a contra-revolutionist, trotskyist, nationalist, terrorist. In July 1936, he is put under house arrest. Poetry remains the sole space where he thinks and writes freely. Ill and aware of the imminence of his death, he survives in his universe of visions thanks to his poetry.The argumentation of this doctoral thesis is built on the literary analysis of the texts in the corpus: the Book of the way and the poetic texts of 1935 to 1937. A concise study of the historical-political context of his poetry and a literary analysis of his work before 1933 are also proposed. This allows to better perceive the complexity of the relations between the poet-individual and his time and, finally joins all the elements necessary for the translation, which is an objective of this doctoral study
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Venturini, Élisabeth. "Survivre en poésie dans un régime totalitaire : Yéghiché Tcharents, 1933-1937 (pour une tentative de traduction)." Thesis, 2015. http://www.theses.fr/2015INAL0013/document.

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Le poète arménien Yéghiché Tcharents (1897-1937) devient victime des répressions staliniennes des années 30. Tcharents est déjà un poète connu lorsque la révolution éclate en Russie. Il voit dans la révolution le sauveur de son peuple au destin tragique. Il croit aux idéaux humanistes de Lénine comme beaucoup de ses contemporains. Cependant, le pouvoir totalitaire de Staline change son regard politique. Sa poésie reflète ses inquiétudes. En 1933, le recueil de poèmes Livre du chemin, un compte-rendu de sa vision poétique de la construction de la nouvelle société, ainsi que de l’éducation de l’homme soviétique, est censuré. Il est publié à nouveau avec des modifications. Tcharents, le poète de tous les combats, ne parvient pas à cacher son désaccord, sa désillusion vis-à-vis du pouvoir politique. Il témoigne à travers sa poésie. Le système répressif ne le laisse plus en paix. Il est inculpé comme contre-révolutionnaire, trotskiste, nationaliste, terroriste. En juillet 1936, il est assigné à résidence. La poésie demeure l’unique espace où il pense et écrit librement. Malade et conscient de l’imminence de sa mort, il survit grâce à sa poésie, dans son univers de visions. L’argumentation de la thèse est construite sur l’analyse littéraire des textes du corpus : le Livre du chemin et les textes poétiques de 1935 à 1937 de Tcharents. Une étude concise du contexte historico-politique de sa poésie et une analyse littéraire de son œuvre avant 1933 sont aussi proposées, permettant de mieux percevoir la complexité des relations entre le poète-individu et son époque, et enfin, de réunir tous les éléments nécessaires de traduction faisant partie de l’objectif de cette étude doctorale
The Armenian poet Yeghishe Charents (1897-1937) becomes victim of Stalin’s repressions in the Thirties. Charents is already known as a poet when the revolution bursts in Russia. He sees in the revolution the saver of his people with the tragic destiny. Like many of his contemporaries he believes in the humanistic ideals of Lenin. However, the totalitarian power of Stalin changes his political views. His poetry reflects his concerns. In 1933, the collection of poems Book of the way, a report of his poetic vision of the new society, as well as the education of the Soviet man, is censored. It is published with changes. Charents, the poet actively involved in a number of social issues, cannot hide his dissension and disillusion with respect to the political power. He bespeaks through his poetry. The repressive system does not leave him any more in peace. He is accused of being a contra-revolutionist, trotskyist, nationalist, terrorist. In July 1936, he is put under house arrest. Poetry remains the sole space where he thinks and writes freely. Ill and aware of the imminence of his death, he survives in his universe of visions thanks to his poetry.The argumentation of this doctoral thesis is built on the literary analysis of the texts in the corpus: the Book of the way and the poetic texts of 1935 to 1937. A concise study of the historical-political context of his poetry and a literary analysis of his work before 1933 are also proposed. This allows to better perceive the complexity of the relations between the poet-individual and his time and, finally joins all the elements necessary for the translation, which is an objective of this doctoral study
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Books on the topic "Translations into Armenian"

1

Ter-Pétrossian, Lévon. Ancient Armenian translations. New York City: St. Vartan Press, 1992.

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translator, Aslanian Jack, ed. Paruir Sevak's poetry: Select translations from Armenian. Yerevan: "VMV-Print", 2011.

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1931-, Hacikyan A. J., and Hayastani Groghneri Miutʻyun, eds. Contemporary Armenian prose. Yerevan: Writersʻ Union of Armenia, 2006.

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1938-, Markarian Herand M., and Hayastani Groghneri Miutʻyun, eds. Contemporary Armenian drama. Yerevan: Writers' Union of Armenia, 2006.

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1934-, Chaliand Gérard, and Tʻotʻoventsʻ Vahan 1894-1938, eds. Fragments d'Arménie. Paris: Omnibus, 2007.

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Zuckerman, C. A repertory of published Armenian translations of classical texts. Jerusalem: Hebrew University, Institute of African and Asian Studies, 1995.

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1873-1928, Tʻēodik, ed. Teotig: Biography. London: Gomidas Institute, 2010.

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1820-1901, Alishan Ghewond M., and Nercessian Andy, eds. Old Armenian songs: A nineteenth century compilation. Uxbridge: Cambridge Scholars, 2002.

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Ara, Baliozian, ed. Armenian wisdom: A treasury of quotations & proverbs. 2nd ed. Glendale, Calif: Armenian Reference Books, 1993.

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Tarkovskiĭ, Arseniĭ Aleksandrovich. Zvezdy nad Aragat︠s︡em: Stikhi i perevody. Erevan: "Sovetakan grokh", 1988.

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Book chapters on the topic "Translations into Armenian"

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Mathews, Edward G. "Syriac Into Armenian: The Translations And Their Translators." In Syriac into Armenian, 20–44. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234553-001.

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Mathews, Edward G. "Syriac into Armenian: The Translations and their Translators." In Journal of the Canadian Society for Syriac Studies 10, edited by Amir Harrak, 20–44. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463233242-003.

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Schmidt, Andrea. "FOREWORD TO THE ARMENIAN VERSIONS I AND II." In Texts and Translations of the Chronicle of Michael the Great (9 of 11 volumes), edited by George Anton Kiraz, Tigran Sawalaneants, Andrea Schmidt, Isho of Hasankeyf, and Vardan Areweltsi, vii—xxvi. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463215521-001.

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Schmidt, Andrea. "FOREWORD TO THE ARMENIAN VERSIONS I AND II." In Texts and Translations of the Chronicle of Michael the Great (8 of 11 volumes), edited by Tigran Sawalaneants, Andrea Schmidt, Isho’ of Hasankeyf, and Vardan Areweltsi, vii—xxxiv. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463215552-001.

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Erbal, Ayda. "Lost in Translation: The Monument’s Deconstruction." In The Armenian Genocide Legacy, 212–26. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1007/978-1-137-56163-3_14.

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Outtier, Bernard. "XXXVII. Synonymic Binomials in the Armenian, Georgian, and Syriac Literary Traditions." In Translation Automatisms in the Vernacular Texts of the Middle Ages and Early Modern Period, 332–36. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.bibver-eb.5.135205.

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Cox, Claude. "The Syriac Presence in the Armenian Translation of the Bible, with Special Reference to the book of Genesis." In Journal of the Canadian Society for Syriac Studies 10, edited by Amir Harrak, 45–67. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463233242-004.

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Takahashi, Hidemi, and J. S. Weitenberg. "THE SHORTER SYRIAC-ARMENIAN GLOSSARY IN MS. Y A L E SYRIAC 9 PART 2: GLOSSARY IN TRANSCRIPTION/TRANSLATION." In Hugoye: Journal of Syriac Studies (volume 14), edited by George Kiraz, 87–144. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233846-005.

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Hayryan, Zaruhi G. "Maxim Corky and Armenia." In Maxim Gorky and World Culture: A Collection of Scientific Articles (Materials of the Gorky Readings 2018 “World Value of M. Gorky (on the 150th Anniversary of the Birth)”, 117–30. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.22455/978-5-9208-0693-2-117-130.

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The article is devoted to Russian-Armenian literary interrelations, the development of which, along with outstanding Russian poets-translators, such as V. Bryusov, A. Blok, O. Mandelstam, paid special attention to Maxim Gorky. At the beginning of the 20th century M. Gorky visited Armenia and got acquainted with the Armenian literature (in russian translations), showed deep interest to it, contributing to its further translations. Gorky was completely absorbed in the ancient history and culture of Armenia, as evidenced by his editorial work on the book “Collection of Armenian Literature” (1916), published in St. Petersburg. It also presents assessments of Gorky’s works by such famous Armenian writers, cultural figures as A. Isaakyan, D. Demirchyan, A. Spendiarian, and also translations of Gorky’s works into Armenian.
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Stone, Michael E., and Aram Topchyan. "“Ararat” and Armenia in the Bible and Associated Traditions." In Jews in Ancient and Medieval Armenia, 1–18. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197582077.003.0001.

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The references in the Bible to Ararat and the interpretations and location of the Mountains of Ararat are carefully considered in light of evidence from the Greco-Roman world, the Bible versions, Josephus, Byzantine Chronicles, and the Armenian sources, particularly P‘awstos. Jubilees and Qumran evidence on Mount Lubar is discussed. Other biblical passages that have been taken to refer to Armenia and the Caucasus are analyzed, including Isaiah 37:38 and Jeremiah 51:27 as they are interpreted in the Greek and Aramaic translations. The tradition of the city built after the exit from the Ark in Jewish and Armenian sources is presented, the reference to “Land of Ararat” in 4 Ezra, and the competing tradition of the Ark in Apamea.
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Conference papers on the topic "Translations into Armenian"

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Meliksetyan, Lilit. "WHY VERS LIBRE?ON TRANSLATIONS OF MODERN ARMENIAN POETRY." In ЯЗЫК. КУЛЬТУРА. ПЕРЕВОД = LANGUAGE. CULTURE. TRANSLATION. Science and Innovation Center Publishing House, 2019. http://dx.doi.org/10.12731/lct.2019.21.

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Arustamyan, Karine. "LINGUOCULTURAL CONTENT OF THE COLOR TERM "ORANGE" IN THE RUSSIAN AND ARMENIAN LANGUAGES." In ЯЗЫК. КУЛЬТУРА. ПЕРЕВОД = LANGUAGE. CULTURE. TRANSLATION. Science and Innovation Center Publishing House, 2019. http://dx.doi.org/10.12731/lct.2019.3.

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