Content (Issue 2017-4)

Monday, January 1st, 2018

ԲՈՎԱՆԴԱԿՈՒԹՅՈՒՆ

ԽՄԲԱԳՐԱԿԱՆ
Ո՞Վ Է ՀԱՅԸ

ՀԻՄՆԱՔԱՐԵՐ
Դավիթ Ռ. Մոսինյան
ՊԱՏՄՈՒԹՅԱՆ ՓԻԼԻՍՈՓԱՅՈՒԹՅԱՆ ՀՆԱՐԱՎՈՐՈՒԹՅԱՆ ՀԱՐՑԸ

Ելենա Հ. Էթարյան
ՄԵՏԱԿԱՆԱՑՈՒՄԸ ԳՐԱԿԱՆՈՒԹՅԱՆ ՄԵՋ ԵՎ ՆՐԱ ՀԵՏԱԶՈՏՈՒԹՅԱՆ ՀԵՌԱՆԿԱՐՆԵՐԸ

ՊԱՏՄՈՒԹՅՈՒՆ
Գեղամ Մ. Բադալյան
ՏԱՅՔԻ ԿԵՆՏՐՈՆԱԿԱՆ ԵՎ ԱՐԵՎԵԼՅԱՆ ԳԱՎԱՌՆԵՐԻ ԱԶԳԱՅԻՆ ՆԿԱՐԱԳԻՐԸ XVI Դ. ՎԵՐՋԻՆ
Ըստ «Գյուրջիստանի վիլայեթի ընդարձակ հարկացուցակի»

ՊԱՏՄՈՒԹՅՈՒՆ ՏԵՍՈՒԹՅՈՒՆ
Ալբերտ Ա. Ստեփանյան
ԱՐԵՎՄՏԱԿԱՆԱՑՈՒՄԸ ՀԻՆ ԵՎ ՎԱՂ ՄԻՋՆԱԴԱՐՅԱՆ ՀԱՅՔՈՒՄ
Պատմություն եւ պատմական գրույթ (անգլերեն)

ԳՐԱԿԱՆԱԳԻՏՈՒԹՅՈՒՆ
Ալբերտ Ա. Մակարյան
Աստղիկ Վ. Սողոյան
ՀԱՆՐԱՀԱՅՏ ՄԻ ՀԵՔԻԱԹԻ ՓՈԽԱԴՐՈՒԹՅԱՆ ՀԵՏՔԵՐՈՎ
Շառլ Պերրո, Գրիմ եղբայրներ, Հակոբ Պարոնյան

Մարինե Դ. Ղազարյան
ԳԵՆԴԵՐԻ ՍՈՑԻԱԼԱԿԱՆ ՀՈԳԵԲԱՆՈԹՅԱՆ ԴՐՍԵՎՈՐՈՒՄՆԵՐԸ
Հակոբ Օշականի «Խոնարհները» ժողովածուում

Խաչիկ Ա. Հարությունյան
ՀԱՅ ԲԱՌԱՐԱՆԱԳՐՈՒԹՅՈՒՆԸ՝ ԺԸ ԴԱՐԻ ԵՐԿՐՈՐԴ ԿԵՍԻՑ ՍԿՍՅԱԼ, ԵՎ ՀԱՅԵՐԵՆ ՁԵՌԱԳՐԵՐԻ ՀԻՇԱՏԱԿԱՐԱՆՆԵՐԸ
Նորահայտ բառեր Ժ-ԺԲ դարերի հիշատակարաններից

ԱՇԽԱՐՀԱՔԱՂԱՔԱԿԱՆՈՒԹՅՈՒՆ
Նարեկ Ա.Մկրտչյան
ԹՅՈՒՐՔԻԶՄԻ ԵՎ ԻՍԼԱՄԻ ՄԱՐՏԱՀՐԱՎԵՐՆԵՐԸ ՀԵՏԽՈՐՀՐԴԱՅԻՆ ՂԱԶԱԽՍՏԱՆՈՒՄ

ՄՇԱԿՈՒՅԹ
Ռուբեն Ս. Անգալադյան
ՆԱ, ՈՐ ՕՐՀՆՈՒՄ ԷՐ ՄԻԱՅՆՈՒԹՅՈՒՆԸ
Արա Շիրազի ցուցահանդեսի առիթով

ՀԻՇՈՂՈՒԹՅՈՒՆ
Աշոտ Ն. Հայրունի
ԿԱՐԵՆ ՅԵՊՊԵԻ ՓՐԿԱՐԱՐ ԱՌԱՔԵԼՈՒԹՅՈՒՆԸ։ ԱՄԲՈՂՋԱԿԱՆ ՀԱՅԱՑՔ
Մաս առաջին: Մեծ մարդասերի գործունեությունը Ուռհայում 199

Արարատ Մ. Հակոբյան
Ա. ՄԻԿՈՅԱՆ ԿՈՒՍԱԿՑԱԿԱՆ-ՊԵՏԱԿԱՆ ԳՈՐԾՉԻ ԳՆԱՀԱՏՄԱՆ ՀԱՐՑԻ ՇՈՒՐՋ

ՔՆՆԱՐԿՈՒՄՆԵՐ
Ռուսլան Ա. Ցականյան
ԱՍՈՐԵՍՏԱՆԻ ԱՆԿՄԱՆ ԽՈՐԵՆԱՑՈՒ ԵՎ ՍԵԲԵՈՍԻ ՏԱՐԲԵՐԱԿՆԵՐԸ

Հովհաննես Գ. Խորիկյան
ԲԱԲԵԼՈՆԱԿԱՆ ՍԱՏՐԱՊՈՒԹՅՈՒՆՆ ԱՔԵՄԵՆՅԱՆ ՊԱՐՍԿԱՍՏԱՆԻ ՎԱՐՉԱԿԱՆ ՀԱՄԱԿԱՐԳՈՒՄ

ԳԻՏԱԳՈՐԾՆԱԿԱՆ- Պետականության մարտահրավերը
Մաս երկրորդ
Արմեն Ա. Ասրյան
ԱՐԱՄ ՄԱՆՈՒԿՅԱՆԻ ԱՆՀԱՏԱԿԱՆՈՒԹՅՈՒՆԸ ՈՐՊԵՍ ՊԱՏՄԱԿԵՐՏ ԳՈՐԾՈՆ

Մաս երրորդ
Արամ Ս. Սայիյան
ԴԵՐՍԻՄԸ 1920 Թ. ԹՈՒՐՔ – ՀԱՅԿԱԿԱՆ ՊԱՏԵՐԱԶՄԻ ՕՐԵՐԻՆ
Քոչգիրիի ապստամբության դասերը

ԳՐԱԽՈՍՈՒԹՅՈՒՆՆԵՐ
Տիգրան Ս. Սիմյան
Ժենյա Քալանթարյան։ Քննադատությունն իբրև գործնական գրականագիտություն։ Ուսումնական ձեռնարկ

ԱՐԽԻՎ
Արամ Ա. Անտոնեան
ՆԻՒԹԵՐ ՏԵՂԱՀԱՆՈՒԹԵԱՆՑ ԵՒ ԿՈՏՈՐԱԾՆԵՐՈՒ ՊԱՏՄՈՒԹԵԱՆ ՀԱՄԱՐ
Րէս- Իւլ-Այնի կոտորածները
Հրատարակութեան պատրաստեց եւ առաջաբանն ու ծանոթագրութիւնները գրեց՝ Միհրան Ա. Մինասեան

ՀԱՎԵԼՎԱԾ
Վարդան Գ. Դևրիկյան
ՍՈՒՐԲ ՂԱԶԱՐԻ ՄՇՏԱՆՈՐՈԳ ԼՈՒՅՍԸ
Մխիթարյան միաբանության՝ Վենետիկում հաստատվելու 300-ամյակի առթիվ

CONTENT

СОДЕРЖАНИЕ

«ՎէՄ»-Ի 2017 Թ. ՀՐԱՊԱՐԱԿՈՒՄՆԵՐԻ ՄԱՏԵՆԱԳԻՏԱԿԱՆ ՑԱՆԿ

ԾԱՆՈՒՑՈՒՄ ՀԵՂԻՆԱԿՆԵՐԻՆ

WHO IS THE ARMENIAN?

Monday, January 1st, 2018

Summary
WHO IS THE ARMENIAN?

Key words – Armenia, identity, coherent vision, identity crisis, the principle of justice, bourgeoisization, social ideology.

The main tragedy of modern Armenian society, which turned out to be a whirlpool of internal and external complex and contradictory processes, is the lack of a vision of coexistence together with universal human content.
In order to turn the national goals into a political plane, Armenia must become a tempting social environment that will attract Armenians as a magnet. This is hampered by the fact that in Armenia today there are no minimum conditions for the formation of a national environment of coexistence, that is, the formation of common interests and aspirations of an individual, society and state based on the principle of justice, which gives each of them a clear clear vision of a common future.
On the contrary, a hedonistic society was formed in modern Armenia. And the younger generation, brought up by such a society, is infected with the same diseases.
Overcoming the crisis of self-identification in modern Armenian society by creating a vision of a common future means the formation of the new ideal of Armenia that will fight against the general bourgeoisization of the country. This vision presupposes the existence of a social ideology. Only in the process of formation of internal equilibrium, a new perception of one’s own identity arises, in which the national memory turns into a totality of trembling modern biorhythms.
Editorial

Резюме
КТО ТАКОЙ АРМЯНИН?

Ключевые слова – Армения, идентичность, когерентное видение, кризис идентичности, принцип справедливости, буржуазизация, социальная идеология.

Основной трагедией современного армянского общества, которое оказалось в водовороте внутренних и внешних сложных и противоречивых процессов, является отсутствие видения сосуществования с общечеловеческим содержанием.
Чтобы перевести наши национальные цели в политическую плоскость, в современном мире Армения должна стать привлекательной социальной средой, которая притягивает своих детей как магнит. Этому мешает тот факт, что в Армении на сегодняшний день нет минимальных условий для формирования национальной среды сосуществования, поля общих интересов и стремлений отдельного человека, общества и государства на основе принципа справедливости, который каждому из них дает четкое и ясное видение общего будущего.
Напротив, в современной Армении фактически сформировалось гедонистичесое общество. И молодое поколение, воспитанное таким обществом, заражено теми же болезнями.
Преодоление кризиса самоидентификации в современном армянском обществе путем создания видения общего будущего – означает формирование идеала трудовой Армении, которая будет бороться против всеобщей буржуазизации страны. Такое видение предпологает наличие социальной идеологии. Только в процессе формирования внутреннего равновесия возникает новое восприятие собственной идентичности, в которой национальная память превращается в совокупность трепещущих биоритмов современности.
Редакторская статья

THE PROBLEM OF POSSIBILITY OF PHILOSOPHY OF HISTORY

Monday, January 1st, 2018

Summary
THE PROBLEM OF POSSIBILITY OF PHILOSOPHY OF HISTORY
Davit R. Mosinyan
Key words
– history, past, present, philosophy of history, discipline, possibility, historical process, development.
The problem of possibility of philosophy of history is ultimately related to those conditions in which the philosophy of history is thought to be a scientific discipline. This issue logically precedes the philosophy of history as a historical fact. So the main question here is what is the subject of philosophy of history: on the one hand, it studies history, but on the other hand, history seems to be possible through the philosophy of history. The main thesis of this article is that history did not always exist, at least, history in the modern sense. So, the philosophy of history is not a reference to what has already happened or history itself, but rather is a reflection to itself, which in turn means that the philosophy of history exists independently of history and is most connect-ed with the worldview..

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Առաջին հայացքից պատմության փիլիսոփայության հնարավորության հարցի բարձրացումը կարող է ավելորդ թվալ, քանզի վաղուց արդեն այդ ոլորտում կատարվում են ուսումնասիրություններ, հրատա րակվում են մենագրություններ ու դասագրքեր։

METAIZATION IN THE LITERATURE AND THE PROSPECTS OF ITS RESEARCH

Monday, January 1st, 2018

Summary
METAIZATION IN THE LITERATURE AND THE PROSPECTS OF ITS RESEARCH
Elena O. Etaryan
Key words
– self-referential literature, self-reflection, meta-fiction, meta-language, meta-narration, meta-description, creat-ing illusions and disillusioning methods of metaization.
The subject of the study of this article is the phenomenon of metaization in lit-erature, which became widespread in the 1960s of the 20th century and most often is used to describe techniques in postmodern literature and experimental literature. It should be noted that the study of this phenomenon also involved Russian formal-ists and structuralists, up to deconstructivists. Our research highlights the problems associated with the term “metaization”, namely, the diversity in its use, including the problems associated with defining and delineating its techniques (such as narrator’s comments, intertextual links, mise en abyme (story in story), refraction in the narrative, irony plays, textual contradictions, metalepses, paratexts, etc.).The studying of the functions of metaization takes the central place in our article.The conclusion of the article indicates the prospects of researching the subject of our article.

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THE NATIONAL IMAGE OF CENTRAL AND EASTERN PROVINCES OF TAYK IN THE END OF 16

Monday, January 1st, 2018

THE NATIONAL IMAGE OF CENTRAL AND EASTERN PROVINCES OF TAYK IN THE END OF 16

TH CENTURYAccording to “Spacious List of Taxes of Gyurjistan Vilâyet”
Key words
– Tayk, Gurjistan vilayet, Sergi Jikia, Banak Nahi-yah, Karshim Nahiyah, Liva of Panaskert, toponyms, personal names, indigenous Armenian characteristics, chalcedony, Islam.
G. M. Badalyan (YSU)
A remarkable document from Ottoman period composed in the end of 16th century, which is known as “A Spacious List of Taxes of Gyurjistan Vilâyet”has a great importance for the study the historical demography of Tayk. This unique document was kept in the Eastern manuscripts department of the State Museum of Georgia. The context of the manuscript was published in 1947 by prominent Georgian turkologist Sergi Jikia (a propose, the same author has pub-lished the Georgian version of the same document in 1941). Needless to say, that the above mentioned manuscript contains many materials on the historical issues of Armenians and Georgians from this period. As we know, in the second half of 16th century the Ottoman Empire gradually subdued the north-western parts of Armenia and Samtskhe Princedome that contains the south-western parts of Georgia (in Georgian საათაბაგო- saatabago). In this region has been created the GyurdjistanVilâyet. The southern part of the last one contains many districts (with their main centers) of Great Armenia’s Tayk Province, such as Olti-Ughtiq, Mamrvan (Nariman), Kamkhis-Kaghamakhik, Panaskert, Banak (Panak, in Georgianბანა-Bana), which were located in Olti (historical Boghkha) brook’s whole pond of the river Tchorokh. Immediately after the Ottoman con-quest, a detailed inventory was made here, such as the registration of the number of residents and the economic situation. “The spacious list of taxes of Gyurjistan Vilâyet” is particularly important because it contains almost all the important statistical information as on populated, as well on depopulated areas of the territory. In fact, in each area are noticed the detailed names of the male gender, which were paying the ispenj (25 akche). In the end of 16th cen-tury in the area that we are interested has been existed two liva ( districts) – Banak and Olti, which in turn were divided into nahiyah-cantons. The Banak Liva was consist of three small districts: the formal Banak (in Turkish Nısf-ı Penek), Kamkhis (in Turkish Kâmhis) and Panaskert, which had 109 settlements (14 of which were inhabited and the data are missing about 12 of them). Theexamination of names shows that in the above mentioned three districts have been registered 1974 people, which were representing the whole family, and 1850 (93.7 percent) of them were Armenians. In fact, the names often indicate a presence of Orthodox (Chalcedonian, in source “gürcü”, that is – Georgian) Armenians, which is quite a common phenomenon in Tayk and Upper Armenia. “A Spacious List of Taxes of Gyurjistan Vilâyet ” is also valuable in another point: it fully reveals the unitive policy of Ottoman Empire. If in the mentioned period the new created GyurjistanVilâyet’s population was almost consist of Christians (Armenians and Georgians) in 100 percent, and then only two centu-ries later, most of them were forcibly converted to Islam and lost their national identity.

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WESTERNIZATION IN HELLENISTIC AND EARLY MEDIEVAL ARMENIA

Monday, January 1st, 2018

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FOLLOWING THE TRACES OF RENDERINGS OF A FAMOUS TALE

Monday, January 1st, 2018

Summary
FOLLOWING THE TRACES OF RENDERINGS OF A FAMOUS TALE
Charles Perrault, Brothers Grimm, Hakob Paronyan
Albert A. MakaryanAstghik V. Soghoyan
Key words
– tale, code, symbol, plot, Ch. Perrault, Brothers Grimm, “Little Red Riding Hood”, Hovh. Tumanyan, “Karmrik” (The Reddish), H. Paronyan, “The Red Varduk (Rosette)”.
The article is dedicated to the study of versions and elaborations of render-ing-translations of the worldwide known tale “Little Red Riding Hood”. It ex-amines the folklore versions of the tale (“Stab Peter’s Hardships”, “Grandmoth-er’s Story”) and elaborations by Charles Perrault and Brothers Grimm. But the main emphasis of the study is put upon genius humorist writer Hakob Paronyan’s free translation-rendering carried out on Charles Perrault’s ver-sion. It is stated that each of the versions bears its philosophy of time and place

and the internal stamp left by the interpreter or by the author. Hakob Paro-nyan, for instance, staying close to the main plot and ending of the original version adapts the work to the Armenian child’s taste and psychology and by using certain lingo stylistic peculiarities and changes, transmits national color to the notable tale, eliminating the existing sexual subtext.

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THE SOCIAL-PSYCHOLOGICAL MANIFESTATIONS OF GENDER

Monday, January 1st, 2018

Summary
THE SOCIAL-PSYCHOLOGICAL MANIFESTATIONS OF GENDER
In collection “The Humbles” by Hagop Oshagan
Marine D. Ghazaryan
Key words –
“The Humbles”, qoqur, love, sex, gender, psy-chological identification, woman, waiting, dream, reality, inner drama.
The Armenian diaspora writer Hagop Oshagan had a number of significant principles, to perceive and illustrate reality, one of which was based on the absolutization of sex. The best examples of viewing literature in this regard, is the collection “The Humbles” (1920). In “The Humbles” Oshagan mostly created characters of a certain human type – that of the poor, the wretched, and the mad, ones who he called with the generalized name of qoqur.
Qoqurs are individuals, who due to mental, physical impairments, or by the whim of fate have become qoqurs from with-in. Qoqurs, created by Oshagan, are mainly men deprived of assumed male traits. The society was not willing to give these men a wife, and this is where their drama unfolds.As every society has certain cultural norms that shape the gender relations in the society, we have interpreted Oshakan’s characters, behavior from social-cultural aspects.At the beginning of the 20th century when in the scientific vocabulary there was no distinction between “sex” and “gender” terms, on the example of his heroes the writer shows the gender is related to society expectations and is not just a biological issue.Although gender was mentioned back in different works written in the 1300s, however the terms “gender” and “sex” were coined in the scientific terminology in 1950s. Whether Oshakan was aware of them or not is difficulat to say since there is no word “gender” in any of the stories. But the fact that the author realized the difference between biological and psychological sexes is obvious. This fact allows us to claim that the ability to depict the unconscious aesthetically is typical of Oshakan as a writer.

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ARMENIAN LEXICOGRAPHY FROM THE SECOND HALF OF THE XVIII CENTURY AND THE COLOPHONS OF THE ARMENIAN MANUSCRIPTS

Monday, January 1st, 2018

Summary
ARMENIAN LEXICOGRAPHY FROM THE SECOND HALF OF THE XVIII CENTURY AND THE COLOPHONS OF THE ARMENIAN MANUSCRIPTS
Newfound words in the colophons of the X-XII centuries
Khachik A. Harutyunyan
Key words
– scribes, lexicography, word formation structures, historical lexicology, Classical Armenian, Middle Armenian.
Armenian manuscripts are rich in colophons which provide abundant material for dictionaries covering different periods of the development of Armenian language. In this article, we examine the relationship between Armenian dictionaries and colophons, which we present in three groups: a. words, which are known to dictionaries only from the colophons.b. words, which are known to dictionaries in one example, but the colo-phonsgive other testimonies.c. words attested in dictionaries, the older usages of which we find in the colophons of the Armenian manuscripts.A number of new words that are not attested in Armenian dictionaries is also presented with the study of their formation structures.

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THE CHALLENGES OF TURKISM AND ISLAM IN KAZAKHSTAN

Monday, January 1st, 2018

Summary
THE CHALLENGES OF TURKISM AND ISLAM IN KAZAKHSTAN
Narek A. Mkrtchyan
Key words –
Kazakhstan, Russia, nation-building, national identity, Islam, Turkic Identity, securitization, Turkism .
After the collapse of the Soviet Union, many Central Asian leaders approached the nation-building process as an innovative idea to their states. Former communist leaders also relied upon the discourse of nationalism to achieve public consent and to legitimize the continuity of their regimes with strong patrimonial features. Indeed, the groundwork and basis of national ideas were formed during the Soviet Union, which as the architect of national ideas in the Central Asian region created union republics based on ethnic belonging. Moreover, it would provide unique national space for the formation of cultural-national identity aimed at destroying the overarching Islamic identities. In this context, it is quite interesting to focus on the paradigm of Kazakhstan’s nation-building in the post-Soviet era. The Kazakh paradigm of nation-building is a result of multidimensional responses to the challenges of post-Soviet history. Kazakhstan stands out among other post-Soviet countries as an example of inter-ethnic understanding, which provides not only rational but also inclusive ideas of the collectivity of diverse ethnic commonalities. In the present article, the issue under scrutiny is the challenges of Islam and Turkism in the post-Soviet Kazakhstan. President Nursultan Nazarbayev came to pursue an ambitious project of nation building, which contained components of patrimonial use of authority, ethnicizing and civic policies with emphasis on western style administration. The ethnic and civic approaches of nation-building policies of Kazakh-stan are unique not only in terms of multiculturalism and political stability but also for addressing Turkic and Islamic challenges. The breakdown of the Soviet Union left an ideological vacuum in Central Asia. This situation contained serious challenges and risks concerning possibly filling the vacuum with Islamic ideologies. Nevertheless, Kazakhstan did not provide Islamic responses to the challenges of post-Soviet realities; instead, it tried to overcome traditional/tribal relations and to establish innovative tendencies for the development of national ideas. Next, for the government of Kazakhstan, the exclusion of radical Islam became one of the most strategic priorities of nation/state building processes. To this end, the Nazarbaev administration pursued a policy of “securitization of foreign Islam” to keep Kazakstan far from the external influence of radical/political Islam and have balanced relations with Christian Russia. Compared to other Central Asian countries Kazakhstan is more open to the world. To maintain the balance of power among Russia, China, Iran, United States, European Union and Turkic states the Nazarbaev administration pro-claimed about Kazakhstan’s multi-vector foreign policy.

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