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Artículos de revistas sobre el tema "Jewish and Armenian"

Autor: Grafiati

Publicado: 27 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Shafranskaya, Eleonora F. "Armenian Text: Job’s Children." Polylinguality and Transcultural Practices 19, no. 3 (2022): 511–20. http://dx.doi.org/10.22363/2618-897x-2022-19-3-511-520.

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The article considers one of the patterns of the Armenian text in Russian literature - the relationship of the historical destinies of the Armenian and Jewish peoples. The purpose of the study is to present, using the example of travelogues of writers of the second half of the twentieth century: Andrei Bitov, Vasily Grossman, Yuri Karabchievsky, Georgy Gachev, how this pattern of the Armenian text was formed - the pairing of the tragic fate of Jews and Armenians. The intention of the mentality of the Armenians, based on their ancient history, coincides with the Jewish intention, which is shown

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2

Goekjian, Gregory F. "Diaspora and Denial: The Holocaust and the “Question” of the Armenian Genocide." Diaspora: A Journal of Transnational Studies 7, no. 1 (1998): 3–24. http://dx.doi.org/10.3138/diaspora.7.1.3.

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The Holocaust and the Armenian Genocide have been considered comparable events ever since the term “genocide,” coined by Raphael Lemkin in 1944, was used at Nuremberg. The comparison leads to the recognition of differences between the two genocides, differences often used by revisionist historians to deny the very substance of genocide to the Armenian case. I want to argue that these differences are real, but that they are structural, not substantive, and that the impact of structural difference may be understood through an examination of the relationship among modern historiography, genocide,

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3

Shapira, Dan. "Gleanings on Jews of Greater Iran under the Sasanians: (According to the Oldest Armenian and Georgian Texts)." Iran and the Caucasus 12, no. 2 (2008): 191–216. http://dx.doi.org/10.1163/157338408x406010.

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AbstractThis paper is an unbiased investigation of two Jewish tomb inscriptions from Mc'xeta, Georgia, claimed to support the legends about the mission of St. Nino, into the broader context of the oldest Armenian and Georgian texts that mention Jews, with the emphasis on Armenian-Georgian ecclesiastical relations. The conclusion of the author is that it is impossible to use the two mentioned inscriptions as an evidence for a Georgian Jewish community in Mc'xeta in the 4th or 5th centuries.

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4

Gruner, Wolf. "“Peregrinations into the Void?” German Jews and their Knowledge about the Armenian Genocide during the Third Reich." Central European History 45, no. 1 (2012): 1–26. http://dx.doi.org/10.1017/s0008938911000963.

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The February 2006 issue of the European edition of Time magazine contained a DVD dedicated to the subject of the genocide of the Armenian people. The text introducing the documentary, produced by the French-German TV network arte, said, “‘Who, after all, speaks today of the annihilation of the Armenians?’ Hitler posed this rhetorical question on August 22, 1939, before embarking upon his campaign to exterminate six million European Jews and other groups.” The introductory paragraph concluded, “His assumption that no one remembered the genocide of 1.5 million Armenians by Ottoman Turkey must ha

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5

Grigoryan, Khoren. "FIRST REACTIONS TO FRANZ WERFEL'S NOVEL "THE 40 DAYS OF MUSA DAG" IN ARMENIAN REALITY." JOURNAL FOR ARMENIAN STUDIES 2, no. 65 (2024): 190–203. https://doi.org/10.24234/journalforarmenianstudies.v2i65.110.

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Franz Werfel's novel "The 40 Days of Musa Dagh" was published in 1933 and had several publications in Western Armenian translations, both Armenian and foreign authors turned to the novel, trying to present the value of the novel from both a historical and artistic point of view. Several works that fell within the observation point of our study are of great importance for the impact and evaluation of the novel. The role, influence and reaction of the novel are shed light on the studies devoted to the novel by Manase Sevak, K. Paldzhyan (Vazgen Catholicos), Avetik Isahakyan, Alexander Pashayan,

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6

Sonyel, Salâhi R. "Turco-Armenian Relations in the Context of the Jewish Holocaust." Belleten 54, no. 210 (1990): 757–72. http://dx.doi.org/10.37879/belleten.1990.757.

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Tenacious and systematic attempts are being made by a number of Armenian 'scholars' to sway, especially Jewish public opinion, that there is a link between the experiences of the Armenians in the Ottoman Empire during World War I, which they label as 'the first genocide of the twentieth century', and those of the European Jewry during World War II. By their persistent attempts, skilful manipulation of the feelings of some Jewish and other sympathisers, and masterful use of distorted, tendencious, and even forged 'documents', they have succeeded in winning over some of those who are the real vi

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7

Kostanian, Ararat. "The Social and Political Life of Armenians in the Holy Land." Muslim Politics Review 1, no. 2 (2022): 265–68. http://dx.doi.org/10.56529/mpr.v1i2.65.

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A Palestinian Armenian: The Intertwine between the Social and the Political. Varsen Aghabekian. Dar al-Kalima University Press (2021)The Armenian presence in the Middle East, and in the Holy City in particular, goes back thousands of years. Armenians’ presence in the territory dates back to 420AD when they participated in the construction of St James (Sourp Hagop) Convent. By the sixth century, they had constructed sixty-six religious institutions in Jerusalem. Currently, they still play a big role in the social and religious life in the Holy Land, where the Armenian Quarter stands as the one

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8

Baer, Marc David. "Sultanic Saviors and Tolerant Turks: Writing Ottoman Jewish History, Denying the Armenian Genocide." Zeitschrift für Religions- und Geistesgeschichte 73, no. 1 (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 circ

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9

Bashkin, Orit. "Multilingual journeys: Jewish travel narratives and multicultural identities in interwar Iraq." Journal of Contemporary Iraq & the Arab World 14, no. 1 (2020): 69–87. http://dx.doi.org/10.1386/jciaw_00019_1.

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This article suggests that the Jews in northern Iraq lived in, and were part of, multiethnic and multireligious communities, whose identities were fluid, mobile and volatile. While some northern Jewish experiences serve as testimony to the strength of the new nation state, other historical experiences underline the fragmented nature of Iraqi society, where individuals were members of multiple linguistic and cultural communities. These shifting Jewish identities, moreover, were not simply a result of Jews living amongst Arab, Turkish, Kurdish, Assyrian and Armenian communities, but rather a pro

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10

Terian, Abraham. "Christ as Charioteer: An Expanded Image in Early Armenian Literature." Journal of Medieval Religious Cultures 50, no. 1 (2024): 35–61. http://dx.doi.org/10.5325/jmedirelicult.50.1.0035.

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ABSTRACT Beginning with the perception of God as warrior in the Hebrew Bible, the article explores the image of God as charioteer in a spectrum of theophanic texts, both biblical and parabiblical, underlying Jewish apocalyptic traditions translated into Christian beliefs surrounding the Cross as means of heavenly ascent. Equating the Cross with the tetramorphic chariot-throne of God in Ezekiel’s visions, an interpretive tradition mediated primarily through Syriac Christianity and rooted in the Christology of the New Testament, Armenian interpreters expanded the tradition. A close reading of ea

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11

Hovhannisyan, Nikolay. "Theodor Herzl And The Armenian Question According To Marwan Buheiry’s Work." Fundamental Armenology 1 (July 14, 2022): 157–63. http://dx.doi.org/10.54503/1829-4618-2022.1(15)-157.

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In the article is discussed the monograph “Theodor Herzl and The Armenian Question” written by the Lebanese scholar Marwan Buheiry, specializing in modern and contemporary history of the Middle East, Arab peoples and international policy of Zionism. The study is devoted to the Armenian-Jewish relations in the early stages of political Zionism.

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12

Hofmann, Tessa. ""FAR TOO HEAVY TO BEAR...": THE ARMENIAN GENOCIDE IN CONTEMPORARY GERMAN-LANGUAGE POST-MIGRANT PROSE." Armenian Folia Anglistika 20, no. 2(30) (2024): 110–21. https://doi.org/10.46991/afa/2024.20.2.110.

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The experience of genocide usually locks the mouths of the victims' descendants for two generations. It is usually communicated in the third or grandchildren's generation. The literary expression of this externalization is a prose that oscillates between fiction and factography, which emerged already decades ago in the large Armenian diaspora communities of the USA and France and is now very widespread. Peter Balakian's Black Dogs of Fate and Micheline Aharonian Marcom's genocide trilogy are probably the most internationally known examples. In Germany, the evolution was considerably delayed. T

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13

Wasyl, Franciszek. "„Kto czym się bawi i z czego żyje”." Lehahayer 7 (March 15, 2021): 71–190. http://dx.doi.org/10.12797/lh.07.2020.07.03.

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“How people play and how they make a living”. The professionsof Armenians from Kuty on the Czeremosz River compared to those of othernations at the end of the 18th century The article focuses on professions and activities of the Armenians fromKuty on the Cheremosh River in comparison to other ethnic groups at the end ofthe 18th century. The author used several file documents (mainly from the 1880s)of a fiscal nature, which contain information on individual households, such as:the location of the house (main square, “backside”, i.e. at the back of the property, suburbs, etc.), ethnicity o

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14

Koutrelakos, James. "Ethnic Identity: Similarities and Differences in White Groups Based on Cultural Practices." Psychological Reports 112, no. 3 (2013): 745–62. http://dx.doi.org/10.2466/17.10.pr0.112.3.745-762.

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The present study examined variability in ethnic identity among the ethnic groups that comprise the White racial category. Based on participants' ethnic self-labels, high school and college students ( n = 495) were assigned to one of six groups: Armenian, Greek, Jewish, European, Mixed White ancestry (“Irish and Italian”), and Pan-ethnic (“White”). Individuals who identified with Specific White groups (Armenian, Greek, Jewish) had higher ethnic identity scores than individuals who identified with Nonspecific White groups (European, Mixed, Pan-ethnic). Specific White groups also had more herita

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15

Marutyan, Harutyun. "The Motto “I Remember and Demand” and the Challenges of Transmitting the Memory of the Armenian Genocide in the 21st Century." Ցեղասպանագիտական հանդես 9, no. 2 (2022): 9–54. http://dx.doi.org/10.51442/jgs.0020.

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The Pan-Armenian Declaration, adopted on January 29, 2015 at the meeting of the State Commission on Coordination of the events for the commemoration of the 100th anniversary of the Armenian Genocide, notes that it “considers the 100th anniversary of the Armenian Genocide an important milestone on the ongoing struggle for historical justice under the motto “I remember and I demand.”” Thus, it was proposed to consider this motto as a short formulation of the policy of memory of Armenians. This raises questions related to the components of this motto and requiring clarification in the context of

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16

Hamed-Troyansky, Vladimir. "Becoming Armenian: Religious Conversions in the Late Imperial South Caucasus." Comparative Studies in Society and History 63, no. 1 (2021): 242–72. http://dx.doi.org/10.1017/s0010417520000432.

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AbstractIn the nineteenth-century South Caucasus, hundreds of local farmers and nomads petitioned Russian authorities to allow them to become Christians. Most of them were Muslims and specifically requested to join the Armenian Apostolic Church. This article explores religious conversions to Armenian Christianity on Russia's mountainous southern border with the Ottoman Empire and Iran. It demonstrates that tsarist reforms, chiefly the peasant reform and the sedentarization of nomads, accelerated labor migration within the region, bringing many Muslims, Yazidis, and Assyrians into an Armenian e

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17

Deringil, Selim. "The Study of the Armenian Crisis of the late Ottoman Empire, or, “Seizing the Document by the Throat”." New Perspectives on Turkey 27 (2002): 35–59. http://dx.doi.org/10.1017/s0896634600003794.

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For a Turkish historian of the Ottoman Empire of the late nineteenth century, venturing into the Armenian crisis is like venturing into a minefield. It is fraught with dangers, the least of which is to be labeled a traitor by one's countrymen, and the worst of which is to be accused of being a “denialist” by one's Armenian colleagues. Even “balanced” analysis seems to have become politically incorrect of late, at least in some circles. The basic problem in the Armenian-Turkish polemic is that the sides do not actually address each other. They seize upon various capsule phrases, clichés and ass

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18

Kurt, Ümit. "Legal and official plunder of Armenian and Jewish properties in comparative perspective: the Armenian Genocide and the Holocaust." Journal of Genocide Research 17, no. 3 (2015): 305–26. http://dx.doi.org/10.1080/14623528.2015.1062284.

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19

DADRIAN, VAHAKN N. "Patterns of twentieth century genocides: the Armenian, Jewish, and Rwandan cases." Journal of Genocide Research 6, no. 4 (2004): 487–522. http://dx.doi.org/10.1080/1462352042000320583.

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20

Rahmatova, Shahnoza. "Borrowed Words in the Dictionary Entitled as “Burhoni Kote’” by Muhammadhusayn Burhon." Stephanos Peer reviewed multilanguage scientific journal 67, no. 5 (2024): 99–105. http://dx.doi.org/10.24249/2309-9917-2024-67-5-99-105.

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The article dwells on the borrowed words in the dictionary entitled as “Burhoni kote’” and establishes that the dictionary explains borrowed Arabic, Indian, Turkic, Roman, Greek, Syrian, Chinese, Berber, Armenian, Jewish and European words referred to by Muhammadhusayn Burhon as lexical entries. As well as, the author of the article examines the factors of penetration of borrowed words, which is one of the distinctive peculiarities of the dictionary under consideration.

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21

Rasmussen, Anne K. "Made in America: Historical and Contemporary Recordings of Middle Eastern Music in the United States." Middle East Studies Association Bulletin 31, no. 2 (1997): 158–62. http://dx.doi.org/10.1017/s002631840003563x.

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Although Americans of Middle Eastern origin—be they of Arab, Turkish, Armenian, Sephardic Jewish, Assyrian, Greek, or Central Asian heritage—comprise one of the fastest growing groups in the United States, their music may seem invisible to the American musical connoisseur. Many of the recordings of Middle Eastern American musicians are produced and distributed within community networks. Walk into an Armenian grocer in Watertown, Massachusetts or into a Lebanese audio-video store in Dearborn, Michigan, and you will find hundreds of hours of music by Middle Eastern Americans for your listening p

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22

Melson, Robert. "Why Genocide? The Armenian and Jewish Experiences in Perspective (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 11, no. 4 (1993): 150–51. http://dx.doi.org/10.1353/sho.1993.0067.

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23

Litvinenko, Pavel V. "Baptism of Adepts of Judaism in the Turkestan Krai in the Second Half of the 19th - Early 20th Century: Scope and Motivation." RUDN Journal of Russian History 21, no. 3 (2022): 404–16. http://dx.doi.org/10.22363/2312-8674-2022-21-3-404-416.

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The author considers the study of the issue of the Jewish population conversion to Christianity in the Turkestan Krai. The article reveals the religious situation in tsarist Russia related to the problems of Jews’ conversion, provides reliable facts of the conversion with regard to the most important Islamic outskirts of the empire - Turkestan, where the overwhelming majority of the population belonged to Islam - over 95%. The author examines the reasons for the conversion of regional Jews to Christianity and the real consequences of this process. The peculiarity of Turkestan made a significan

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24

Anastasiia, Simferovska. "The ethnic and the nationalist on Lviv portraits 1900-1939." ВІСНИК Львівської національної академії мистецтв, no. 35 (July 16, 2018): 321–28. https://doi.org/10.5281/zenodo.1313185.

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This article explores the visual manifestations of the ethnic and the nationalist aspects on Lviv portraits (oil paintings and drawings) during the first half of the 20th century. The article focuses on portraits by Lviv based artists of Ukrainian, Jewish, and Polish-Armenian descent such as Olexa Novakivsky, Zygmunt Menkes, and Antoni Stefanowicz. The article proves the presence of a wide range of ethnic and nationalist visual elements represented through the portraits’ style, symbols, and attributes.

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25

Asadpour, Hiwa. "A Corpus Analysis of the Effects of Definiteness and Animacy on Word Order Variation." Languages 8, no. 4 (2023): 279. http://dx.doi.org/10.3390/languages8040279.

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This article deals with the analysis of word order variation regarding subjects, direct objects, and non-direct object phrases called the “Target” in the corpus of languages of northwestern Iran, viz., Armenian, Mukri Kurdish, and Northeastern Kurdish (Indo-European), Jewish Northeastern Neo-Aramaic (Semitic), and Azeri Turkic (Turkic). The objective is to examine the effects of formal and semantic (in)definiteness in combination with animacy on Target word order variation to find out which one can be a triggering factor.

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26

Şanlı, Süleyman. "“Lev Ha’ir” Mahane Yehuda and Nahlaot: A Kurdish Neighborhood in the Heart of the City Jerusalem." International Journal of Kurdish Studies 11, no. 1 (2025): 131–50. https://doi.org/10.21600/ijoks.1628511.

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Jerusalem stands as one of the oldest cities in the world and is revered as one of humanity’s most sacred urban centers throughout history. The city exemplifies a distinctive religious, cultural, and social mosaic. It has maintained its status as a holy center for Judaism for approximately 3,000 years, for Christianity for around 2,000 years, and for Islam for about 1,400 years. Throughout its extensive history, Jerusalem has experienced numerous conflicts and reconstruction efforts, reflecting the complex interplay of diverse sacred sites associated with these religions. The Old City of Jerus

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27

Stepanyan, Narine, and Ani Nazaryan. "PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY." Main Issues Of Pedagogy And Psychology 21, no. 1 (2022): 12–18. http://dx.doi.org/10.24234/miopap.v21i1.422.

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ABSTRACT Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (

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28

Stepanyan, Narine, and Ani Nazaryan. "PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY." Main Issues Of Pedagogy And Psychology 9, no. 1 (2022): 12–18. http://dx.doi.org/10.24234/miopap.v9i1.422.

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ABSTRACT Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (

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29

Smyrnov, I., and O. Lyubitseva. "DEVELOPMENT OF KAMIANETS IN PODILIA AS A COMPLEX TOURIST DESTINATION: RESOURCES OF CULTURAL-COGNITIVE, NATIONAL-PATRIOTIC, MYSTICAL AND MEMORIAL TOURISM." Bulletin of Taras Shevchenko National University of Kyiv. Geography, no. 80-81 (2021): 47–54. http://dx.doi.org/10.17721/1728-2721.2021.80-81.8.

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The peculiarities of the resource base for the complex development of tourism in Kamianets-Podilskyi, in particular the cultural-cognitive, national-patriotic, mystical and memorial types of tourism are revealed. Resources of cultural, cognitive and mystical tourism are considered on the example of images of Coats of arms and Latin inscriptions on ancient buildings of the city-fortress. Tourist resources during the subordination of Podillya to the authorities of other states were emphasized: “Lithuanian” Kamianets, “Polish” Kamianets, “Turkish” Kamianets, “Armenian” Kamianets, “Jewish” Kamiane

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30

Marutyan, Harutyun. "Museums and Monuments: comparative analysis of Armenian and Jewish experiences in memory policies." Études arméniennes contemporaines, no. 3 (June 15, 2014): 57–79. http://dx.doi.org/10.4000/eac.544.

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31

Kashchaeva, Mirra Vasil'evna, and Denis Anatol'evich Marakulin. "Ethnic communities as a factor of counteracting extremism." Социодинамика, no. 3 (March 2020): 12–29. http://dx.doi.org/10.25136/2409-7144.2020.3.31639.

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The subject of this research is the activity of ethnocultural organizations on prevention of extremist behavior among members of ethnic communities. The object of this research is the processes of functionality of the following communities within the social space of Altai Krai: Center of Ethnic Culture &ldquo;Vaynakh&rdquo;; Altai Regional Social Organization &ldquo;Tajik Diaspora&rdquo;; Altai Regional Social Organization &ldquo;Center of Uzbek Culture &ndash; Batyr&rdquo;; Local Ethnocultural Autonomy of Kazakhs &ldquo;Asyl Mura&rdquo;; Altai Regional Ethn

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32

Lessersohn, Nora. "“Provincial Cosmopolitanism” in Late Ottoman Anatolia: An Armenian Shoemaker's Memoir." Comparative Studies in Society and History 57, no. 2 (2015): 528–56. http://dx.doi.org/10.1017/s0010417515000122.

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AbstractThis paper examines the nature of late Ottoman provincial intercommunal interactions and affiliations as they appear in the memoir of Hovhannes Cherishian (1886–1967), a shoemaker from late Ottoman Marash (present-day Kahramanmaraş, in southeastern Turkey). The paper is situated within the larger discourse of “untold histories” that historians have begun to address in revising the deeply ingrained post-Ottoman nationalist historiographies that dominate both academic and popular discourses. Conventional historiographies have represented former late Ottoman subject communities (e.g., Gre

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33

Uzunyan, Drtad. "TYPES OF PROPHESIES։ AN INNOVATIVE APPOACH." JOURNAL FOR ARMENIAN STUDIES 2, no. 65 (2024): 286–96. https://doi.org/10.24234/journalforarmenianstudies.v2i65.116.

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While prophecy constitutes the most important part of the Bible, it has been, in our opinion, its least analyzed subject. The interpretation of the prophecies has produced the most extensive works in the Christian tradition. While the messages of the prophets have been analyzed in detail, the phenomenon of “prophesy” itself has received little attention. This study presents a brief but innovative approach to the subject of prophecy and its types. An approach from the Jewish tradition handed down from the Middle Ages to the present day is taken and only a summary is presented, while a new diver

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34

Özer, Utku, and Burcu Taşkın. "The Human Rights Action Plan and Turkey’s Non-Muslim Minorities." Journal on Ethnopolitics and Minority Issues in Europe 22, no. 1 (2023): 63–93. http://dx.doi.org/10.53779/sbxx5423.

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On March 2021, Turkey’s President announced a new Human Rights Action Plan (HRAP), supported by the Council of Europe, to reform the judiciary system and strengthen democratic participation. Although the rights claims of Kurds and Alevis have been prominent, HRAP mentions neither by name. Instead, it includes articles about improving the rights of religious minorities by fighting discrimination and hate, to advance pluralism, revising the Foundations Law regarding the establishment and election of boards of directors of non-Muslim community associations, and providing leave for religious holid

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35

Piechucka, Alicja. "“Never Trust a Survivor”: Historical Trauma, Postmemory and the Armenian Genocide in Kurt Vonnegut’s Bluebeard." Text Matters: A Journal of Literature, Theory and Culture, no. 11 (November 22, 2021): 240–62. http://dx.doi.org/10.18778/2083-2931.11.16.

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The article focuses on Kurt Vonnegut’s lesser-known and underappreciated 1987 novel Bluebeard, which is analyzed and interpreted in the light of Marianne Hirsch’s seminal theory of postmemory. Even though it was published prior to Hirsch’s formulation of the concept, Vonnegut’s novel intuitively anticipates it, problematizing the implications of inherited, second-hand memory. To further complicate matters, Rabo Karabekian, the protagonist-narrator of Bluebeard, a World War II veteran, amalgamates his direct, painful memories with those of his parents, survivors of the Armenian Genocide. Both t

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36

Carmeli, Orit. "An Unknown Illuminated Judeo-Persian Manuscript of Nizāmī’s Khosrow and Shīrīn." Ars Judaica The Bar Ilan Journal of Jewish Art: Volume 17, Issue 1 17, no. 1 (2021): 131–40. http://dx.doi.org/10.3828/aj.2021.17.7.

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This is a brief presentation of the mid-seventeenth-century illuminated Judeo-Persian copy of Nizāmī’s Khosrow and Shīrīn from the collection of the Museum for Islamic Art in Jerusalem. The Khamsa of Nizāmī Ganjavi (d. 1209) is one of the most famous medieval Persian love stories and one of the most admired poetical works ever written in the Persian language. Khosrow and Shīrīn (composed 1175/6-1191) is the second book in the Quinary and recounts the tragic love story of the Sasanian king Khosrow II Parviz and the Armenian princess Shīrīn. Nizāmī’s poetry, in addition to other works of Persian

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Canitez, Ilker Salih, and Tulay Canitez. "Wood Construction System of Traditional Edirne Houses." Advanced Materials Research 778 (September 2013): 935–42. http://dx.doi.org/10.4028/www.scientific.net/amr.778.935.

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Architecture heritage is one of the most considerable items that create the identity of the city. Architecture heritage transmits to following generation with its original form and special features are the basic principle of conservation. The most characteristic factor for continuity is fixed building materials and building technologies. Through the study; it is analyzed those wood constructions, usage of materials and methods of construction were built in the late 19 century and early 20 century and also hardly accessible in Edirne where the societies lived together with their different natio

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Shirinian, Manea Erna. "The Order of the Books in Solomon’s Tripartite According to Early Christian, Early Byzantine and Medieval Armenian Interpreters." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 237–54. http://dx.doi.org/10.15688/jvolsu4.2022.6.15.

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Introduction. Traditionally, several books of the OT are ascribed to King Solomon, but, according to Jewish tradition, he wrote only three biblical books, viz.: Proverbs, Ecclesiastes and Song of Songs. According to early Christian, early Byzantine and medieval Armenian interpreters, this order of books in the Solomon trilogy is not accidental. Although in the Christian tradition, this order of books has been attested already from the first centuries, nevertheless, today there are discrepancies and not only about the order of the books in question. Each of these books brings forth a certain se

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Kizilov, Mikhail. "Polish Slaves and Captives in the Crimea in the Seventeenth Century." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 2 (2020): 253–67. http://dx.doi.org/10.1556/062.2020.00011.

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AbstractThe article examines the history of the trade in Polish slaves and captives in the Tatar and Ottoman Crimea in the seventeenth century on the basis of hitherto unknown archival evidence and rare printed sources. After the capture an average Polish slave of simple origin was transported to the Crimea, where he had been sold on the local slave markets. Unless he had some special qualifications, a slave usually had to fulfil agricultural duties and do heavy manual work. The slaves usually had some limited free time and could attend Catholic services in the churches of the Crimea's large u

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DADRIAN, VAHAKN N. "THE CONVERGENT ASPECTS OF THE ARMENIAN AND JEWISH CASES OF GENOCIDE. A REINTERPRETATION OF THE CONCEPT OF HOLOCAUST." Holocaust and Genocide Studies 3, no. 2 (1988): 151–69. http://dx.doi.org/10.1093/hgs/3.2.151.

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Leontis, Artemis. "Mediterranean Topographies before Balkanization: On Greek Diaspora, Emporion, and Revolution." Diaspora: A Journal of Transnational Studies 6, no. 2 (1997): 179–94. http://dx.doi.org/10.3138/diaspora.6.2.179.

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I place my work under the rubric of spatial studies: an investigation of how people inhabit their world. The corner of the world I examine is the northeastern Mediterranean, a highly contested region that has brought into contact numerous peoples: Greek, Persian, and Roman in ancient times; Byzantine, Slavic, Arabic, Venetian, Frankish, Jewish, Armenian, and Ottoman in the late ancient to early modern period; and Greek, Turkish, Slavic, and Albanian in our own times. Literature is my point of entry into that world. Though it is unusual in spatial studies, an area of inquiry dominated by geogra

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Ergin, Murat. "Taking it to the Grave: Gender, Cultural Capital, and Ethnicity in Turkish Death Announcements." OMEGA - Journal of Death and Dying 60, no. 2 (2010): 175–97. http://dx.doi.org/10.2190/om.60.2.e.

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Popularly considered a great equalizer, death and the rituals around it nevertheless accentuate social distinctions. The present study focuses on a sample ( N = 2554) of death announcements in a major Turkish daily newspaper ( Hürriyet) from 1970 to 2006. Out of the liminal position of Turkish death announcements between obituaries and death notices emerges a large decentralized collection of private decisions responding to death, reflecting attitudes toward gender, ethnic/religious minority status and cultural capital, and echoing the aggregate efforts of privileged groups to maintain a parti

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Laksito, Petrus Canisius Edi. "Dari Anathema ke Dialog Ekumenis: Perumusan Iman akan Kristus dalam Sejarah dan Aktualitas." Lux et Sal 1, no. 1 (2020): 25–48. http://dx.doi.org/10.57079/lux.v1i1.10.

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The formulation of the Christian faith regarding the divinity of the person of Jesus Christ is based on the kerygma of the New Testament, which clearly proclaims his preexistence, his exaltation as the Lord after his resurrection, and his parousia. Entering into the new ambience of the hellenistic culture under the Roman Empire, this faith, rooted in a jewish soil, had to be formulated in a theological language to keep it from any speculative distortion. This effort ended in the Council of Chalcedon in 451, but with some schismatic problems as regards the position of the Egyptian, Armenian and

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Yıldırım, Şeyda Nur. "Ottoman and Turkish Theatre and Performance Historiography: Established Trends, New Approaches." Theatre and Performance Notes and Counternotes 1, no. 2 (2024): 174–75. https://doi.org/10.5325/tpnc.1.2.0174.

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Abstract Despite their rich and politically significant theater and performance cultures, the Ottoman Empire and Turkey have not received the scholarly interest they deserve. Motivated by the recent scholarship in the field, this Symposium presents a critical discussion on the trends and emerging approaches in Ottoman and Turkish theater and performance historiography. As they study canonical works and emerging voices in the field, the authors analyze historiography as a field of vibrant contestation. The Symposium consists of four essays: a broader discussion on the politics of theater histor

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Dastgerdi, Ahmadreza Shirvani, and Giuseppe De Luca. "Improving Cultural Heritage Policy for the Preservation of Historic Minority Quarters." International Journal on Minority and Group Rights 27, no. 3 (2020): 645–61. http://dx.doi.org/10.1163/15718115-02704003.

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In the traditional structure of Iranian cities, quarters represent a geographical, social and cultural unit which are distinguished by different characteristics, such as ethnicity, religion, and economics. Today, the growing urbanism, on the one hand, and the inefficiency of urban planning, on the other hand, have caused the decline in the cultural values of many Iranian historic sites. This paper addresses the diagnosis of urban planning aiming to manage the spatial changes facing the historic minority quarters in Iran. Over the past four decades, the spatial changes in the two Armenian and J

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Leber, Taisiya. "The Early History of Printing in the Ottoman Empire through the Prism of Mobility." DIYÂR 2, no. 1 (2021): 59–82. http://dx.doi.org/10.5771/2625-9842-2021-1-59.

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This paper aims to examine the early stage of printing in the Ottoman Empire, focusing on mobile actors, tools and ideas. Which role did mobility play in the life of printers? How did it influence their professional life and how was it reflected in prefaces or afterwords of their printed books? The first Jewish, Serbian, Armenian, Greek and Muslim printers in the Ottoman Empire were foreign-born (Spain, Italy, England, France). Many of them had to remain mobile within and beyond the empire in order to escape persecution, religious censorship, business competition etc. Where did the knowledge o

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Ivannikov, V. A., and V. N. Shlyapnikov. "Features of volitional regulation among representatives of different ethnocultural groups." Experimental Psychology (Russia) 12, no. 1 (2019): 70–84. http://dx.doi.org/10.17759/exppsy.2019120106.

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The results of a cross-cultural study of volitional regulation in in representatives of 11 ethno-cultural groups living in the territory of the Russian Federation and the former USSR are presented. The representatives of the Armenian, Bashkir, Byelorussian, Jewish, Mari, Ossetian, Russian, Tajik, Tatar, Ukrainian peoples, as well as the Komi people were compared. The samples were balanced by gender, age and other socio-demographic characteristics. In total, 1156 people took part in the study. To diagnose the individual characteristics of volitional regulation of the respondents, the following

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Sheffer, Gabriel (Gabi). "Transnationalism and Ethnonational Diasporism." Diaspora: A Journal of Transnational Studies 15, no. 1 (2006): 121–45. http://dx.doi.org/10.3138/diaspora.15.1.121.

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This article argues that much recent scholarship devoted to the concept of transnationalism and to the category of transnational communities is misguided. Such scholarship neglects to acknowledge the distinctions between the transnational and the diasporic, in particular the qualities and features of certain ethno-diasporas that set them apart. The article argues that “scholars need on all occasions to acknowledge, first, the difficult work that dispersed entities must conduct in order to persist” and must recognize the very different capacities possessed by, say, Latino or Muslim transnationa

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Sliužinskas, Rimantas. "Folklore Life in Multicultural City of Klaipeda (1990-2015)." English version, no. 10 (October 22, 2018): 200–216. http://dx.doi.org/10.51515/issn.2744-1261.2018.10.200.

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The fatal social disasters have taken place in the city of Klaipėda by the end of the Second World War. After 1945, very few local bilingual (Lithuanian and German speaking) people could be found in Klaipėda. Almost all of the survivors had moved to Germany to escape the Soviet occupation. Soviet authorities created favourable social conditions for skilled volunteers, who came to deserted city from other regions of Lithuania, and from all over the Soviet Union, to work in Klaipėda port and to restore the entire marine industry in the 1950s–1960s period. The Russian, Belorussian, German, Jewish

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Bozorgmehr, Mehdi. "Internal Ethnicity: Iranians in Los Angeles." Sociological Perspectives 40, no. 3 (1997): 387–408. http://dx.doi.org/10.2307/1389449.

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Case studies of immigrant groups have contributed significantly to theoretical developments in the fields of immigration and ethnic studies. The focus on the immigrant group as a whole has resulted in ignoring immigrant subgroups, reducing ethnicity to national-origin. Ethnically diverse immigrant groups contain more than one type of ethnicity. Internal ethnicity refers to the presence of ethnic groups within an immigrant group. It is argued that, in the destination country, the immigrant subgroups who were already minorities in the country of origin are less assimilated than the immigrant sub

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