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WORDS WITH THE MEANING OF “ARMENIAN LIVING IN PERSIA” – 2018-1

Summary

Davit S. Gyurjinyan

Key words – the semantic group “foreign Armenian / Diasporan Armenian”, the word-formation model “country name+ հայ “Armenian”, պարսկահայ “Armenian living in Persia”, իրանահայ “Armenian, living in Iran”, Armenian lexicography.

The words that were created as a result of historical events, generating the concept of “Armenian living in Persia (in Iran)”, are being studied in this article. These are lexical units of Modern Armenian language, formed according to the following models: “country name+ հայ “Armenian” (պարսկահայ “Armenian, living in Persia”, իրանահայ “Armenian, living in Iran”), “name of a city populated by Armenians+հայ” (թեհրանահայ “Armenian living in Tehran”, թավրիզահայ “Armenian living in Tabriz”), “name of a province populated by Armenians+հայ” (փերիահայ “Armenian living in Peria Province”, սալմաստահայ “Armenian living in Salmas”).

The historical foundations of word formation, the structural and semantic features of these words, their morphological values, the spheres and frequency of usage, the lexical semantic links to the analogous words are revealed.

Special attention is paid to the lexicographical processing of the units of the studied group of words in monolingual and translation dictionaries of the Armenian language.

THE LITERARY PERCEPTION OF THE RELATIONSHIP BETWEEN THE EUROPEAN AND ASIAN – 2018-1

Summary

Albert A. Makaryan

Key words – Hakob Paronyan; Turkish language by Armenian letters; “If the Mountain Doesn’t Go to Prophet, the Prophet Goes to the Mountain”; genre; comic narration; dialogue; “alafranka”, the comic; satire; “Uncle Paghtasar”.

The present publication is devoted to the analysis of one of the interesting literary piece by Armenian genius humorist writer Hakob Paronyan (1843-1891) written in Turkish language with Armenian letters and entitled “If the Mountain Doesn’t Go to Prophet, the Prophet Goes to the Mountain”, which is a dramatic extensive comic narration: by the way, this analysis is carried out for the first time in philology. The author testifies that in this creation Hakob Paronyan has undertaken a brave experiment: he has broken the structure of classic novel, i.e. he has taken away the narration from the narrator and the whole comic narration from the first lines up to the end is composed by dialogues, which, in essence, has brought this creation near to dramatic literary work. As a result of the lack of the author’s narration, the humorist writer has created a literary work that shines with alive and vivid images of clashes between the old and the new that are taking place in the society

THE ISSUES ON THE NATURE OF ARMENIAN VERSE – 2018-1

Summary

Ashkhen E. Jrbashyan

Key words – versification, metrics, numerical verse, dimensional verse, accentuated verse, “Armenian metre”, metric foot, stress, poetical member.

The article attempts for the first time to systemize and present the general picture and fundamental issues of Armenian metrics of Pre-Abeghyan period which includes 18th century and the early 20th century. The author justifies the fact that already in 18th -19th centuries there were serious preconditions for the formation of Armenian metrics which were connected with the development of grammatology, as well as, with the enrichment of main artistic experience and enhancement of translation literature. The Armenian versifiers of that period revealed not only the nature of Old Armenian and Medieval verse but also the nature of the new verse composed in ashkharabar (New Armenian language): they also pointed the influences of other languages on Armenian metrics. These all factors created some preconditions for the further serious studies of versification.

THE ELAMITE VERSION OF THE INSCRIPTION OF XERXES I AT VAN (XV) – 2018-1

Nshan T. Kesecker
The XV inscription is located on the steep southern side of the Urartian fortress of Tushpa (modern Van Kalesi) on a precarious area of the cliffs. The inscription is trilingual containing texts in Old Persian (OP), Achaemenid Elamite (AE) and Akkadian (AA) from left to right, respectively.1 Each version of the text is 27 lines, with the OP taking up significantly more space than the AE and AA (the latter being the smallest). Editions of the text are Weissbach 1911, 116-119 (OP, AE, and AA); Kent 1953, 152-153; Vallat 1977, 217-221; Lecoq 1997, 263-264; Schweiger 1998; Schmitt 2009, 180-182. A legible photo comes from the Cuneiform Digital Library Initiative labeled as “Xerxes Cliff Relief.”

OVERCOMING OF THE “IMPOSSIBLE” – 2018-1

Summary

E. Harutyunyan

Key words – contestation, architectonics, expression of will, engineering, life, past, present, future, art of living, identity.

Life is much more significant than moving from one insufficiency to another. Life is an unfinished event and the human is an eternal Faust. The world must be constantly contested so that the life is not deprived of prospect. Contesting is a bid for architectonics of the world. The human has metaphysical surplus of energy and aesthetical creation of the world is his incurable “disease”. The human being cannot live chained to herself. The past pulls, and the future calls. The present does not have history while the life is a story. Each person tries to govern their limited life and to convert it into a story. The past and future story of human life is a text of “how to live” on which we endlessly work and readjust according to our conceptions The article discusses the issues of social-cultural modernization of the Armenian nation living in existential environment and development of “life project” equivalent to contemporary geopolitical conditions. Because of almost perpetual unbeneficial external and internal circumstances the Armenian nation has been forced to choose the “Esthetical” solutions of its existence and has followed to principles of nationalistic ethics when organizing and regulating its life. These principles form a “World of friends” in space and “world of generations” in time. These worlds which organized the national life is a “world of community”, which is outstanding by its cultural power but not by its civilizational will, however to address the challenges of contemporary world a nation needs civilizational organization and a will to choose.

FORTRESS-CHURCHES OF ARMENIA IN THE MIDDLE AGES – 2018-1

Summary

Murad M. Hasratyan

Key words – fortress-church; monastery- fortress; Middle Ages; defensive wall; fences; sacristies; pyramids; felting constructions, refectory

In Middle Ages in Armenia in addition to fortresses and monasteries separate churches were also used for defense. There are two architectural groups of fortress-churches in Armenia. The first group includes those churches, which were initially built for defensive purposes, for instance the one-nave basilica of Agarak (IV century), the church and the vestibule of the monastery of Arakelots in Ijevan (XIII century), a three-storied fortress-church of Sedvi (XIII century).]

The second larger group includes the churches that were converted into fortresses in the Middle Ages. the Ashtarak basilica (V century), the Tsiranavor church in Parbi (V century), the central-cupola church in Mastara (VII century), etc., were surrounded by walls without towers, while the churches of Kumayri (VII century), Jrapi ( VII century), Noragavita (X-XI centuries) Ashnak (X-XI centuries) were surrounded by walls with semi-circular pyramid towers. Over the roof of the Shirakavank cathedral (IX century) a room for the defenders was built.

In the architecture of the fortress-churches their genetic connection with the fortification art of medieval Armenia is definitely manifested and the innovation is that it is an original combination of the compositions of the cult building and the defensive structure.

THE FACTOR OF THE AYYUBID SULTANATE OF EGYPT IN THE FOREIGN POLICY OF CILICIAN ARMENIA (1208-1216) – 2016-4

Summary

Vahan A. Ter-Ghevondian

Key words – Levon I, Al-Malik al-Adil, Kingdom of Cilician Armenia, Ayyubid sultanate of Egypt, Antioch, County of Tripoli, Seldjuk sultanate of Iconium, Ayyubid sultanate of Aleppo, Ibn al-Adim, Ibn Wasil.

Immediately after the proclamation of the kingdom of Cilician Armenia (1198), Levon I (1198-1219) made his main goal to support Ruben-Raymond, his brother’s grandson, to become Prince of Antioch, as he was the heir at law according to the agreement signed between the two states. But the claims of Cilician Armenia on Antioch contradicted to the political interests of the neighboring countries – County of Tripoli, Seldjuk sultanate of Iconium and the Ayyubid sultanate of Aleppo. In 1201-1203 a tripartite alliance was formed against Cilicia lasting up to 1216.

King Levon was not going to give up his plans. From the other side Cilicia found itself in a hostile encirclement. It was impossible to come out from it only with military means. That is why Levon I initiated a very active foreign policy towards both Christian and Moslem states. One of the important lines of such an activity was the relation with the Ayyubid sultanate of Egypt. Levon I with the help of correspondence established friendly relations with the sultan of Egypt al-Malik al-Adil. These relations played important role in 1208 and 1216 in the struggle for control over Antioch. Some Arab and Syrian sources, first of all historians of XIII c. Ibn al-Adim and Ibn Wasil have valuable reports on that issue.

Zhenya Kalantaryan, Literary criticism as Practical Literary Studies: Textbook. YSU: YSU Publishing House, 2017. 209 p – 2017-4

Summary

Tigran S. Simyan

Key words – textbook, paradigm of education, change of paradigm, change of educational paradigm, Armenian-writing textbook of theory of literature, theory of literature, literary criticism, introduction to literary studies.

The purpose of the annotation is to comprehend and evaluate in diachrony the training manual „Literary Criticism as Practical Literary Studies“ by Zhenya Kalantaryan in the context of the Armenian-language discourse of textbooks of the Soviet and postSoviet period, as well as to show the novelty and innovation of this publication. A brief overview of Armenian-language textbooks at the „Literature Theory“ course or „Introduction to Literary Sdudies“ showed that textbooks of the Soviet era were politicized, often the prblematics were dictated „from above“. In the 1990‘s. these textbooks were confirmed by the Revision. After the collapse of the USSR, Zaven Avetisyan and David / Mher Gasparyan were presented in their textbooks teaching aids in a context of the course „Introduction to Literary Studies“ in a much new way, visualized, structured and apolitical (but fast with the same problems). 2016 in the collective textbook „Contemporary problems of the Theory of Literature“, in comparison with the previous experience, metalanguage concepts were presented much more “hot” („Basic concepts of narratology“), etc. Study book of Zhenya Kalantaryan „Literary Criticism as Practical Literary Studies“is, according to the author of the annotation, one of the important events in the Armenian-language discourse of teaching aids, since the problematics and metalanguage of Literary Criticism are presented in a much “hot” way. Such a toolkit creates all the comfort to provide young scientists and students with new opportunities for a more innovative, strategically correct and systematic analysis of artistic texts. In addition, the composition of the textbook Zh. Kalantaryan is presented in the review, as well as the relationship between the part and the whole, the composition and the title of the textbook.

DERSIM DURING THE TURKISH-ARMENIAN WAR IN 1920 – 2017-4

Summary

Aram S. Sayiyan

Key words – Dersim, the Republic of Armenia, Turkey, Kurdistan, Turkish-Armenian war, Mustafa Kemal, Bolshevik Russia, Kars, Said Riza, Mehmet Nuri Dersimi, Nureddin Pasha.

The situation in Dersim was quite explosive in 1919. Negotiations in Paris between the Ottoman Empire and the victorious powers, which discussed the transfer of some part of the eastern vilayets to the Republic of Armenia, as well as the nationalist movement in Anatolia under the leadership of Mustafa Kemal, caused serious concern not only in Dersim but also among the Shiite Kurds in Arabkir and Malatia. Britain, which was also initially concerned about M. Kemal’s success, sent an intelligence officer named Noel to the region. Taking advantage of this, a number of Kurdish tribal leaders organized a council of leaders with Noel’s participation in a place called Shiro in the vicinity of Malatia, during which the principles of independent Kurdistan were declared, and preparations for an anti-Kemalist riot were also initiated. However, Mustafa Kemal managed to disperse the rebels, but the people of Dersim were determined. In early 1920, at the head center of the congregation of Hossein Abdal, a number of tribal leaders vowed to fight for the independence of Kurdistan. Without the necessary forces Mustafa Kemal was forced to yield to them, appointing some of the leaders as deputies or kaymakams of the TBMM. However, this move did not give the expected result. At the end of the summer and in autumn of 1920, the rebels of Dersim, led by Seid Riza, Alishan, Alisher and others, attacked the camps and warehouses of the Turkish army in the Erzincan vilayet. However, the majority of Kurds in Western Armenia remained loyal to M. Kemal and took an active part in the Turkish-Armenian war, which began on September 23, 1920. And when the Turkish troops approached Kars, the Dersim rebels one by one defeated the Kemalists. However, these two forces fighting with the Turks could not unite against the common enemy, which had catastrophic consequences for both sides. On December 2, 1920, according to the Treaty of Alexandropol, Armenia acknowledged its defeat, after which the Kemalists transferred the Turkish troops to Dersim and, before the beginning of June 1921, defeated the rebels. The study of the reasons for the failed Armenian-Kurdish cooperation is of great practical importance for the two peoples.