Relevant bibliographies by topics / Writing, Armenian

Contents

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

Academic literature on the topic 'Writing, Armenian'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Writing, Armenian"

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Ohanjanyan, Anna. "Creedal Controversies among Armenians in the Seventeenth-Century Ottoman Empire." Journal of the Society for Armenian Studies 27, no. 1 (September 22, 2020): 7–69. http://dx.doi.org/10.1163/26670038-12342708.

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Abstract In the late seventeenth century along the lines of European confession-building and Ottoman sunnitization, the Armenian Apostolic Church initiated the reshaping of its orthodoxy in the face of growing Tridentine Catholicism. Through the contextualization of the polemical writing attributed to the famed Constantinopolitan Armenian erudite Eremia Čʻēlēpi Kʻēōmiwrčean, this article discusses the ways of detecting “bad innovations” in the doctrine and practice of Armenian communities in the Ottoman realms, and the doctrinal instruments used for enforcing “pure faith” towards social disciplining of the Apostolic Armenians.
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Sargsyan, Tatevik E. "Minas Bżyszkian i jego relacja o Ormianach Lwowa." Lehahayer 5 (May 15, 2019): 159–93. http://dx.doi.org/10.12797/lh.05.2018.05.07.

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Minas Bzhyshkyan and His Report on Armenians in LwówMinas Bzhyshkyan, an armenologist, philologist, pedagogue, historian, ethnographer, and musicologist was a member of the Armenian Catholic Mechitarists order. He travelled widely and took scrupulous notes of his journeys, which aided writing his monograph A Journey to Poland and other countries where exiles from Ani live. His work, crucial for research on Armenians in old Poland, was originally published in 1830 in Venice. It was written in classical Armenian, an ancient language of a highly ornate quality. The book is a valuable source of information on geography, architecture, and epigraphy of peoples living on territories travelled by Bzhyshkyan, as well as on the past and present of the Armenian diasporas in the Central Europe and the Black Sea Basin countries. The author presents data on the Armenian community of Lwów and evaluates it against information from other sources.
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Ter-Sarkisiants, A. E. "Sixteen Hundred Years of Armenian Writing." Anthropology & Archeology of Eurasia 46, no. 1 (August 2007): 75–94. http://dx.doi.org/10.2753/aae1061-1959460106.

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Baer, Marc David. "Sultanic Saviors and Tolerant Turks: Writing Ottoman Jewish History, Denying the Armenian Genocide." Zeitschrift für Religions- und Geistesgeschichte 73, no. 1 (January 24, 2021): 39–51. http://dx.doi.org/10.1163/15700739-07301005.

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What has compelled Jews in the Ottoman Empire, Turkey, and abroad to promote a positive image of Ottomans and Turks while they deny the Armenian genocide and the existence of anti-Semitism in Turkey? The dominant historical narrative is that Jews expelled from Spain in 1492 were embraced by the Ottoman Empire, and then later, protected from the Nazis during WWII. If we believe that Turks and Jews have lived in harmony for so long, then it is hard for us to accept that the Turks could have committed genocide against the Armenians. In this article, the author confronts these convictions and circumstances to reflect on what moral responsibility the descendants of the victims of one genocide have to the descendants of victims of another. Baer delves into the history of Muslim-Jewish relations in the Ottoman Empire and Turkey to tease out the origin of these many tangled truths. He aims to bring about reconciliation between Jews, Muslims, and Christians, not only to face inconvenient historical facts, but to confront it and come to terms with it. By looking at the complexities of interreligious relations, Holocaust denial, genocide and ethnic cleansing, and confronting some long-standing historical stereotypes, the author sets out to tell a new history that goes against Turkish antisemitism and admits to the Armenian genocide.
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Weller, AnnaLinden. "Byzantophilia in the letters of Grigor Magistros?" Byzantine and Modern Greek Studies 41, no. 2 (September 18, 2017): 167–81. http://dx.doi.org/10.1017/byz.2017.14.

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The letters of Grigor Magistros Pahlavuni demonstrate the multivalent methods by which Grigor negotiated being an Armenian aristocrat in service to the foreign power of Byzantium. While they display a Hellenic aesthetic and make use of the norms of Byzantine letter-writing culture, they nonetheless show that Grigor Magistros maintained a strong Armenian cultural identity even when holding a Byzantine title.
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Kruse, Marion. "THE SPEECH OF THE ARMENIANS IN PROCOPIUS: JUSTINIAN'S FOREIGN POLICY AND THE TRANSITION BETWEEN BOOKS 1 AND 2 OF THE WARS." Classical Quarterly 63, no. 2 (November 8, 2013): 866–81. http://dx.doi.org/10.1017/s0009838813000335.

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The speech of the Armenian embassy to Khusrow in the opening of Book 2 of Procopius' Wars has received little scholarly attention. Historians propose that this embassy, along with those sent by the Goths and Lazi, provided Khusrow with a pretext for violating the Eternal Peace in 540. As for the speeches themselves, they have been considered formulaic set pieces, requirements of the genre in which Procopius was writing. However, Anthony Kaldellis has argued that Procopius uses the Armenians as a mouthpiece for his own criticisms of Justinian, namely that the emperor is to blame for ending the Eternal Peace and that he behaved like an oriental despot. While these literary and historical readings are not incompatible, none fully explicates the mechanics and function of the Armenians' speech.
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Lessersohn, Nora. "Write to return: The memoir of Hovhannes Cherishian and the restoration of the Armenian hearth." Memory Studies 12, no. 5 (October 2019): 565–75. http://dx.doi.org/10.1177/1750698019870706.

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In this essay, I will analyze the memoir of Hovhannes Cherishian (1886–1967), an Ottoman Armenian shoemaker and genocide survivor from what is now southern Turkey, as an attempt to “restore the ruined ancestral [Armenian] hearth” and render “part of the lost legacy of [his] forebears” back unto “the possession of the Armenian community.” By analyzing examples of transcultural memories from Cherishian’s text, I will highlight the ways in which Cherishian uses his memoir to restore (and thus return to) a complex, multicultural, pre-genocide Ottoman Armenian existence. I will first locate Cherishian’s memoir in nostalgia and memory studies as a way to draw out his role as an author. I will then explore aspects of Cherishian’s text that reveal that which he lost to the genocide—and thus that which he restores through his memoir. In conclusion, I will discuss briefly the importance of memory sources for writing Ottoman and Armenian history.
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Glant, Tibor. "1956 at Ten and Beethoven’s Tenth." Acta Neerlandica, no. 15 (July 10, 2020): 185–99. http://dx.doi.org/10.36392/actaneerl/2019/15/9.

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This article looks at Edward Alexander, an American diplomat who served in Hungary between 1965 and 1969, and his various writings. An Armenian-American man of letters, Alexander served in psychological warfare in World War II, then joined cold war radios and later the Foreign Service. Our focus is on the years 1965-67, when he served as Press and Cultural Affairs Officer at the Budapest Legation. Available sources include his official diplomatic reports, his rather large Hungarian state security file, a lifetime interview conducted under the aegis of the State Department in the late 1980s, a book on Armenian history, and a semi-autobiographical intelligence thriller he penned in 2000. These sources allow for a complex evaluation of his performance in Hungary and of his writing skills on account of his attempt to fictionalize his own exploits.
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Keedwell, Andy. "An Approach to Report Writing in the World of Work." Armenian Folia Anglistika 1, no. 1-2 (1) (October 17, 2005): 104–12. http://dx.doi.org/10.46991/afa/2005.1.1-2.104.

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The British Council has elaborated certain materials aimed at developing the writing skills, especially report writing, of the students who have already reached upper-intermediate level of English competence. The article presents the process of the use of the abovementioned materials among Armenian junior diplomats and other people working in other fields. It further analyzes the methods that will help overcome linguistic difficulties that might arise while writing a report.
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Danforth, Nicholas. "The writing of modern Turkey." Nationalities Papers 41, no. 6 (November 2013): 1136–46. http://dx.doi.org/10.1080/00905992.2013.801418.

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In its title, Uğrur Ümit Üngör'sMaking of Modern Turkey(2011) offers an elegant indication of how much has changed in the academic literature on Turkey since Bernard Lewis's 1961Emergence of Modern Turkey.Lewis believed modern Turkey emerged; Üngör reminds us it was made. The cover pictures tell the rest of the story: where my copy of Lewis's book shows a bustling street scene, Üngör's boldly offers the ruins of an abandoned Armenian church. If it is an exaggeration to say that modern Turkey no longer represents the triumph of progress, but instead a systematic act of destruction, it is increasingly clear that younger historians, both Turkish and non-Turkish, have shifted their focus from what was gained with the advent of the republic to what was lost.
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Dissertations / Theses on the topic "Writing, Armenian"

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Yaghejian, Arminée. "From both sides of a border, writing home : the autoethnography of an Armenian-Canadian." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79814.

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This thesis explores issues of literacy and identity through a social constructionist perspective by discussing the concept of a linguistic and national home for an Armenian-Canadian. Through autoethnography, I connect my personal experiences to my culture, and construct a sense of 'home' by writing from both sides of a border: Armenian and Canadian. Autobiographical approaches make use of the self to construct meanings that illuminate larger themes and bear implications for wider audiences (Cole & Knowles, 2000; Kamanos-Gamelin, 2001; Mitchell & Weber, 1999; O'Reilly-Scanlon, 2000). Thus, as I describe the outcomes of my experiences of literacy and identity, I consider the need for critical pedagogy in order to create or 'write' home.
This self-study is based on my realities and the ways in which I understand those realities. Moreover, it follows a phenomenological aim to "uncover and describe the structures, the internal meaning structures, of lived experience" (van Manen, 1997, p. 10). However, the value of finding meanings in the past lies in the possibilities to construct the future. Shirinian (2000) points out that "in the diaspora, meaning has been displaced but not replaced, and one of the principal problems the very concept of Armenian diaspora culture seeks to understand is the relationship between the experience of cultural displacement and the construction of cultural identity" (p. 5). By writing about my home from both sides of a border, I hope to bridge this gap and offer new meanings and perceptions in understanding the Armenian-Canadian experience.
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Rowe, Victoria. "The new Armenian woman, Armenian women's writing in the Ottoman Empire, 1880-1915." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ53820.pdf.

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Andrews, Tara L. "Prolegomena to a critical edition of the Chronicle of Matthew of Edessa, with a discussion of computer-aided methods used to edit the text." Thesis, University of Oxford, 2009. http://ora.ouls.ox.ac.uk/objects/uuid%3A67ea947c-e3fc-4363-a289-c345e61eb2eb.

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Kenderian, Nanor. "Prison to prison : the prison novels of Hagop Oshagan and Armenian penological literature." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:2352bc99-62be-4d32-8d44-f0453fb9ea48.

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The prison novels (Haji Murat, Haji Abdullah and Süleyman Effendi) of Western Armenian writer Hagop Oshagan (1883-1948) articulate two unprecedented sociocultural critiques of Armenian experience. Like much of Oshagan's works, these novels, comprising the cycle Haryur Mék Tarvan [101 Years' Imprisonment] (1933), have scarcely been studied. The task of this study is to reveal the nature of Oshagan's critique, and to revise two chief Armenian literary critical trends: that of either de-contextualizing or instrumentalizing these novels' nationalist preoccupations; that is, either overlooking their contextual relevance as responses to contemporaneous nationalist dogmas, or distorting them to seem ideologically sympathetic. Oshagan's novels rather deploy the prison trope to foreground and question the aesthetic and ideological influence of late 19th century Armenian nationalist-revolutionary movements. They moreover undermine the persisting paradigm borne of nationalist-revolutionary rhetoric that collectively represents Armenians and Turks as victims and victimizers respectively. The present study reads Oshagan in the wider context of Armenian penological literature, and locates his engagement with nationalist-revolutionary ideology as an overtly critical, rather than sympathetic project. It provides an unprecedented appraisal of such political movements' primarily negative impact upon late 19th and early 20th century Western Armenian literature, a tradition that has presented 'Armenianness' through an almost exclusive narrative of subjection. This literary historical background allows Oshagan's singularity to appear. He is the first to recognize the prison trope as the preferred nationalist-revolutionary literary convention, a trope he then reconfigures in order to formulate an alternative, a literary mode of nationalism - namely, mystic nationalism - informed by his readings of Dostoevsky's novels. Oshagan imagines and articulates anew the Armenian-Turk relationship in terms that complicate, subvert and transcend the normative master/slave model instituted by nationalist-revolutionary rhetoric. In the process, he elaborates a conception of these movements as inadvertently complicit in the discursive - and, ultimately, also political - (self)-subjection of Armenians culminating as experiences of absolute subjection. After Oshagan, this study constitutes the first comprehensive analysis of literary renderings of both Armenian-Turk relations and nationalist-revolutionary ideology.
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Olley, Jacob. "Writing music in nineteenth-century Istanbul : Ottoman Armenians and the invention of Hampartsum notation." Thesis, King's College London (University of London), 2018. https://kclpure.kcl.ac.uk/portal/en/theses/writing-music-in-nineteenthcentury-istanbul(14da4f98-328f-4f92-8c8d-e2993a7bb6d0).html.

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This thesis describes the invention and adoption of a new notation system, known today as ‘Hamparsum notası’ or ‘Hay ardi jaynagrut‘iwn’ (‘modern Armenian notation’), in nineteenth-century Istanbul. The first part focuses on a small group of Catholic Armenians who developed the notation system in around 1812, including the musician Hambarjum Limōnčean (1768–1839), the Mxit‘arist scholar Minas Bžškean (1777–1851), and their patrons the Tiwzean family. I argue that the notational reform was an aspect of a larger cultural and intellectual revival led by the monastery of San Lazzaro in Venice. Based on Bžškean’s treatise on music and excerpts from Limōnčean’s memoir, I show how discussions about notational reform were linked to broader concerns about the cultural and educational situation of the Armenians in the Ottoman Empire. Furthermore, drawing on a ‘connected’ historiographical model, I argue that the reform can be read as a translation of Enlightenment thought into local musical contexts, and that it should be seen in relation to the simultaneous reform of Byzantine notation by Chrysanthos of Madytos (ca. 1770–1846) and his collaborators. At the same time, I demonstrate that the reformers were deeply embedded in the urban and musical environment of Istanbul, and that the development of Hampartsum notation cannot be understood without reference to the history and practices of secular Ottoman music. In the second part of the thesis, drawing on manuscript collections of Hampartsum notation as well as theoretical treatises, Ottoman court histories and accounts by European observers, I show how shifting relations between different confessional communities led to the adoption of Hampartsum notation by Muslim musicians. Finally, I discuss polemical debates about notation in Turkish and Armenian during the late nineteenth century, showing how institutionalisation, print technology and nationalist ideologies shaped attitudes towards writing music.
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Books on the topic "Writing, Armenian"

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Rowe, Victoria. A history of Armenian women's writing, 1880-1922. London: Cambridge Scholars, 2003.

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Rowe, Victoria. A history of Armenian women's writing, 1880-1922. London: Cambridge Scholars, 2003.

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Writing memory: The search for home in Armenian diaspora literature as cultural practice. Kingston, Ont: Blue Heron Press, 2000.

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Aghayan, Ē. B. Mesrop Mashtotsʹ. Yrevan: Yrevani hamalsarani hratarakchuʻutʻyun, 1986.

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Aghayan, Ē. B. Mesrop Mashtots. Yerevan: Yerevan University Press, 1986.

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L, Torossian. Namak kě grem: Ughetsʻoytsʻ namakagrutʻean. Pēyrutʻ: Shirak Hratarakchʻatun, 1996.

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Minasean, L. G. Namakagrutʻean kanonner. 3rd ed. Nor Jugha: Tparan S. Amenapʻrkichʻ Vankʻi, 1985.

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Martirosyan, Artashes. Mashtot︠s︡. Erevan: Izd. A.N. Arm. S.S.R., 1988.

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Martirosyan, Artashes. Mashtot͡s︡. Erevan: Izd-vo AN Armi͡a︡nskoĭ SSR, 1988.

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Art︠s︡runi, Artashes. Slavi︠a︡nskai︠a︡ pisʹmenno-khristianskai︠a︡ kulʹtura i armi︠a︡nskoe prosvetitelʹstvo. Moskva: URSS, 2004.

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Book chapters on the topic "Writing, Armenian"

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Cankara, Murat. "Armeno-Turkish Writing and the Question of Hybridity." In An Armenian Mediterranean, 173–91. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72865-0_8.

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Harutyunyan, Nektar, and Marina Dodigovic. "Lexical Errors in the Writing of EFL Students in the Armenian Context." In Vocabulary in Curriculum Planning, 145–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48663-1_8.

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Cowe, S. Peter. "Scribe, Translator, Redactor: Writing and Rewriting Scripture in the Armenian Versions of Esther, Judith, and Tobit." In From Scribal Error to Rewriting, 237–70. Göttingen: Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783666522093.237.

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Stone, Michael E. "Armenian." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 139–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0008.

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This chapter presents the Jewish Old Testament apocryphal tradition that was transmitted in Armenian and other such works, created in Armenian drawing on biblical and apocryphal tradition. The Jewish works were translated from Greek and Syriac, and the question of Armenian knowledge of Hebrew is discussed. The works attributed to “Books” and “Secret Books of the Jews” are discussed, as well as Canon Lists. Well-known pseudepigrapha are presented, including Testaments of the Twelve Patriarchs, Joseph and Asenath, 4 Ezra, Life of Adam and Eve, Vitae Prophetarum and other such writings. Embroidered Bible writings, typical of the Armenian tradition, are considered, and the scholarly elaborations on lists of questions, genealogy, and objects or events are examined.
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Muradian, Gaiane, and Gaiane Muradian. "William Saroyan: Ethnic and Family Identities in Universal Settings." In Translating Wor(l)ds. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-499-8/003.

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As a particular cultural production, migration literature, increasingly heralded as a new world literature, internationalised literature or world fiction – is a form of transnational writing, concerned mostly with cosmopolitan issues. The universalism of migration literature, however, is based on national or ethnic tradition. Moreover, it is manifested through original life experiences and attitudes that are typical of ethnic expressions of identities. The significant point that this paper emphasises is the fact that William Saroyan is an author who represents a dynamic Armenian-American cultural blend, moving both universal and ethnic literary expressions to new heights. His works demonstrate clearly both his universality and his adherence to national heritage – his ethnic and family identities are employed in his distinct western settings and tones.
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Butler, Pierce. "‘The only truth I really care about.’ Katherine Mansfield at the Gurdjieff Institute: A Biographical Reflection." In Katherine Mansfield and Russia, 125–50. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474426138.003.0008.

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The New Zealand writer Katherine Mansfield spent the last three months of her life at the Institute for the Harmonious Development of Man, an esoteric school occupying a magnificent chateau in the woods of Fontainebleau and directed by G. I. Gurdjieff, a mystic of Greek and Armenian heritage who had brought an eclectic teaching compounded of Sufism and Christian esotericism to the West. She was dying of tuberculosis, and she had despaired of a cure. Nevertheless she wished to make use of the time that remained to her in order to acknowledge her personal shortcomings and to settle her accounts with family and friends. She perceived in Gurdjieff’s teaching the possibility of attaining an inner freedom that had eluded her throughout her life. Despite the reservations of her husband and literary friends, Mansfield was able to use the opportunities for insight and transformation created by Gurdjieff to formulate a new ideal for her writing – and to transform her suffering into hope, faith, and love.
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Malcolm, Noel. "Pjetër Bogdani’s Cuneus prophetarum (1685)." In Rebels, Believers, Survivors, 110–27. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0006.

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This essay investigates the background and nature of the most important early work written and printed in Albanian, Archbishop Pjetër Bogdani’s theological treatise Cuneus prophetarum. Evidence from Bogdani’s correspondence suggests that he was working on what became the second part of this large book, the part describing the life of Christ, in the mid-1670s. Possibly this derived from sermons which he had given to his flock (in present-day Kosovo). Gradually he expanded the project, adding arguments which were directed against both Orthodox Christianity and Islam. The intellectual context of this was a circle of theologians in Rome (identified here) who were engaged in conversionary work, both against those faiths and against Judaism. Conversion was, however, at most a secondary aim for Bogdani, who was writing primarily for his own Catholic flock. But his project was taken up by Cardinal Gregorio Barbarigo in Padua, who eventually published the book in 1685, and for Barbarigo the conversion of Muslims was a major aim, linked to aspirations for the conquest of the Ottoman Empire. Barbarigo was also keen to display the capabilities of his newly established printing press; this explains why Bogdani’s text, which would ideally have been produced in a pocket-sized edition suitable for covert transmission inside the Ottoman Empire, appeared as a grand, illustrated folio volume, with passages in languages such as Syriac and Armenian. Bogdani’s project had, it is argued, been taken over and used for other purposes.
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Roller, Duane W. "The Royal Court." In Empire of the Black Sea, 192–205. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190887841.003.0013.

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Despite the vigorous military profile of Mithridates VI, he presided over a court that was typical of the era, with a large extended family and an emphasis on the arts and scholarship. About eighty personalities are known who were members of the court, including poets, artists, physicians, and scholars. The best known is the historian Metrodoros of Skepsis, who was not only his ambassador to Armenia but a polymath writing on a wide variety of subjects. The king himself was a scholar, writing on medical research and botany. He was a noted pharmacologist, and his name is still attached to certain plants and medicines. He was also a scientific gardener. Numerous artworks are known from his environment, some of which survive.
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Sterling, Gregory E. "Philo of Alexandria." In A Guide to Early Jewish Texts and Traditions in Christian Transmission, 299–316. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0015.

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The largest corpus of Jewish writings from the Second Temple period was preserved not by Jews, but by Christians. This chapter explores the transmission of the writings of Philo of Alexandria by using “historical contingency” to address why Christians preserved the works of Philo. It identifies four major contingencies: the destruction of the Alexandrian Jewish community in 115–117 CE, Origen’s move from Alexandria to Caesarea c. 232 CE and the impact on the Episcopal library, Philo’s role in the embassy of 38 CE and the later Latin translation of some of his works, and the adoption of a selection of Philo’s texts in the curriculum at Constantinople and the translation of selections from his work into Armenian. The preservation of Philo’s corpus was not a foregone conclusion in the first century CE. If any of these events had turned out differently, we would have lost the bulk or a significant portion of his writings.
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"From Mashtots‘ to Nga‘ara: The Art of Writing and Cultural Survival in Armenia and Rapa Nui." In Poets, Heroes, and their Dragons (2 vols), 1223–326. BRILL, 2020. http://dx.doi.org/10.1163/9789004460737_040.

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