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THE ARMENIAN LITERARY CRITICISM, the past and present – 2009-2

Summary

Sergey N. Sarinyan

The author of the article, defining the subject of literary criticism, delineates the past of the Armenian literary criticism – from its origin to the present day. The Armenian literary critical thought originated from the 5th century. As it is noted, at its theoretical basis weret he theses about literature and art of the famous figures of the antique Greko-Roman and Hellenic culture,namely Plato,Aristotle,Horatio and Dionysius Thrax.

The grammar shcool directed the whole medieval Armenian litarary cryitical thought. The classicism originated from the 18th century based on the theorotical principle of Boileau’s “The Art of Poetry”. In the 19th century the historiography of the Armenian literature was formed owing to the works of Sukias Somalyan, Hovsep Gatrchyan, Stepanos Nazaryants, Stepanos Palasanyan, Garegin Zarbhanalyan. Biographic, historyic and cultural-historic methods are differentiated in literary criticism. The works of Hegel, August Cont, Belinski, SainteBeuve, Ipolit Ten, Georg Brandes and other famous thinkers echoed in the views of the Armenian literary ctirics.

The so called “revolution of methods” took place in the literary criticism of the 20th century. Sociologic, psychological, formalistic, Marxist and othe rmethods -up to so-called “new criticism (structuralism)” – were formed. Philosophy of literature has wide perspectives, i.e. the philosophic direction in literary criticism.

ECONOMICS-THE EXPERIENCE OF GLOBAL CRISES AND ARMENIA – 2009-1

Atom Sh. Margaryan
Based upon the experience of global financial and economic crises, this article examines the issues surrounding the development of the Republic of Armenia’s current financial system. The concept of the modern study of crises is touched upon, in particular, the character of financial crises are discussed, the reason for their emergence, the different stages, and to overcome these, scientific and theoretical issues. Accordingly, a crisis is viewed as one of the stages in the natural development of the national economic cycle.

By classifying crises, cyclical, structural and coordinated crises are identified and studied.

The rise and expansion of Kondratiev waves are discussed. Within the context of observing economic crises, the peculiarities of the manifestation of global financial crises and their influence on the economy of the Republic of Armenia are discussed.

Accordingly, the hypothetical assertion is put forward, that during a global economic crisis, those countries in transition or developing countries are affected more severely, because crises have a cyclical characteristic; added to these are structural, coordinated and institutional crises.

As a result of studying the economic situation in the Republic of Armenia, recommendations are made based upon the conclusions and generalities, the application of which will provide the ability to overcome the crisis or to soften its blow.

These apply not only to political and institutional structures, but also to fiscal and monetary-credit policies.

THE QUESTION OF THE ARMENIAN LANDS AT THE SOVIET-TURKISH NEGOTIATIONS (1967-1973) – 2009-2

The secret report of Colonel Gurgen Nalbandyan and parallel documents

A. H.
The Russian-Turkish Treaty of March 16 1921 (known as the Moscow Treaty)and based on it and enforced upon Soviet Armenia the Kars Treaty of October 13 1921 were originally illegal acts aimed the partition of the Republic of Armenia third countries. These treaties became the subject of controversies on the one hand between Turkey and the USSR and on the other – Soviet Armenia and the central authorities of the USSR. They became critical especially during the works (1969-1973) of the Soviet-Turkish joint commission formed according to the Protocol (signed on February 28 1967) about re-delineation of the boundary between the USSR and Turkey.

At the last session (December 1973) of the joint commission, the Turkish side was doing everything to coax out additional assurances from the USSR about the inviolability of the SovietTurkish boundary, and finally had achieved its goal. In December 1973, when celebrations took place in the conference-hall of the foreign ministry of Turkey on occasion of signing the documents, and, particularly, the communiqué containing the article about mutual “principles of inviolability of boundaries, territorial integrity, independence, sovereignty, equality”, a member of the USSR joint delegation (which arrived in Ankara), the representative of Soviet Armenia, Colonel Gurgen Nalbandyan openly stood up against the demands of the Turkish side and the compliant position of the USSR delegation. Unlike his colleague, the representative of Soviet Georgia, historian O. Gigineyshvili who betrayed at the last moment, Gurgen Nalbandyan refused to sign the Soviet-Turkish final communiqué, as well as to participate in the official ceremony. Moreover, after the closure of the final session of the joint commission, on December 31, 1973, Gurgen Nalbandyan returning to Yerevan, in his report presented to the authorities of Soviet Armenia, courageously criticized the behavior of the USSR delegation’s leadership which, almost under the open pressure of the Ministry of foreign affairs of Turkey, exceeded its authority and included political theses in the document of a technical character about re-delineation of the SovietTurkish boundary.

Economy-THE EXPERIENCE OF GLOBAL CRISES AND ARMENIA – 2009-1

Summary

Atom Sh. Margaryan
Based upon the experience of global financial and economic crises, this article examines the issues surrounding the development of the Republic of Armenia’s current financial system. The concept of the modern study of crises is touched upon, in particular, the character of financial crises are discussed, the reason for their emergence, the different stages, and to overcome these, scientific and theoretical issues. Accordingly, a crisis is viewed as one of the stages in the natural development of the national economic cycle.

By classifying crises, cyclical, structural and coordinated crises are identified and studied. The rise and expansion of Kondratiev waves are discussed. Within the context of observing economic crises, the peculiarities of the manifestation of global financial crises and their influence on the economy of the Republic of Armenia are discussed.

Accordingly, the hypothetical assertion is put forward, that during a global economic crisis, those countries in transition or developing countries are affected more severely, because crises
have a cyclical characteristic; added to these are structural, coordinated and institutional crises.

As a result of studying the economic situation in the Republic of Armenia, recommendations are made based upon the conclusions and generalities, the application of which will provide the ability to overcome the crisis or to soften its blow.

These apply not only to political and institutional structures, but also to fiscal and monetary-credit policies.

AGAINST AZERBAIJANI FALSIFIERS OF THE HISTORY OF THE EASTERN TRANSCAUCASUS – 2009-1

Gevorg S. Stepanyan
Literary, lithographic and documentary sources witness that the Armenian population had been living in Eastern Ciscacausus since antiquity and that that territory was considered to be within the sphere of the influence of Armenian civilization. With the efforts of the Caucasian Tatars, heirs of the Turk-Oghuz, and the Turkish army who came to their aid, contemporary historians of the Azerbaijani state, which had been created only in 1918, over the last several decades, when reflecting upon the history of the left bank of the Kur River of “Bun Aghvank” and Shirvan, have “created” the ancient and medieval history, which has nothing to do with reality; a fable of an Aghvan-Azerbaijani-Turkish heritage.

Azerbaijani historiography has thoroughly distorted the roots of the ethnic formation of its own people – with the “excuse” of finding “Azerbaijanis,” “Azerbaijani tribes,” or the “Azerbaijani race” they have appropriated the ethnic-cultural and political history of the Eastern Cisscaucasus peoples – the Armenians, the Lezgis, the Tatars and others.

The objective of this artificial notion, is to appropriate the created spiritual and material culture of the indigenous people of the territory and by doing so present themselves as an ancient people.

MEETINGS OF THE GREATS, Hovhannes Toumanyan and Komitas – 2009-1

Summary

Susanna G. Hovhannisyan
Toumanyan and Komitas met for the first time in Etchmiadzin in the summer of 1904. They became good and dear friends. It is common knowledge that Toumanyan was the only person Komitas met in April, 1905, in Tiflis before his concerts.

Komitas loved Toumanyan and recognized Toumanyan as an artist after he became acquainted with his collection of poetry entitled Poems that had been published in Moscow in 1890. No doubt the composer, who was opening a new era in Armenian national music, was enthusiastic to read the works of the poet who had the same role in national literary history. Komitas was proud of Toumanyan, who was a national treasure and who, he was sure, would elevate the Armenian nation. Komitas would visit Toumanyan every time he went to Tiflis.

As Komitas’ fame intensified, the more envious and malicious were the attacks by some colleagues within Etchmiadzin toward him. After the death of Khrimian Hayrik, Komitas was subjected to further oppression when Archbishop Gevorg Surenyants reduced his salary 10 times.

Toumanyan’s love for Komitas’ music was as deep as Komitas’ admiration of Toumanyan’s works.
Toumanyan especially loved Komitas’ “Mikac Mirza” and “Ter Ketso.” Both men were interested in the aesthetic upbringing of children. It is no coincidence that both of them cooperated with the magazine Hasker.

Komitas, at 40 years of age, was an internationally renowned musician when he received his first piano, a gift by a wealthy benefactor, Alexander Mantashyan. That piano was a consolation and salvation to the musician, so desperate and disappointed by his life and by the people around him. The piano provided him the opportunity to continue working and developing national songs, especially the Holy Liturgy.

Komitas is also famous for his attempt at writing the opera “Anoush.” Today, the beginning of Komitas’version of “Bardz Sarer” is preserved including an extract from the “Kokhi” scene written in Armenian notes; “Ampi Takits;” “Ai Pagh Jrer;” “Aghji Anastvats;” “Asum En Urin;” “Ai Toukh Mazavor Aghjik;” “Aghji Bakhtavor;” Siroun Aghjik, Inch Es Lalis?” “Ver Kats, Ver Igit!” Berum En, Hren” and other parts. While Toumanyan took on the responsibility of writing the lines, Komitas took on the lion’s share and thoroughly composed his creative thoughts. Perhaps upon Toumanyan’s request or maybe in accordance with his own desire, Komitas kept the content of the poem intact and preserved all the characters. The only reason for not finishing the opera was because both men were busy. The poet couldn’t find the time to work on it while the composer was ready to postpone all his work to adjust to Toumanyan’s very busy schedule. Later, political persecution and pressure against Toumanyan increased and by the end of the year, the poet had been imprisoned.

We can affirm with confidence, that had it not been for Toumanyan’s cruel sufferings and Komitas’ mental deterioration, the opera would have been completed.

These two “brothers in spirit” are the cornerstones of Armenian culture, the very root of Armenian music and literature, therefore their friendship and personal intimacy was quite natural.

ARAM MANUKYAN – 2009-1

On the occasion of the 130th anniversary of his birth and 90th anniversary of his death

Armen S. Asryan
It is impossible to imagine the re-establishment of the independent statehood of the Armenians, the formation of the first Republic of Armenia without remembering and appraising the life and work of Aram Manukyan (1879-1919).

Aram Manukyan was devoted to the Armenian people, to the struggle for the re-establishment of its independent statehood and freedom. Aram Manukyan’s every act appeared to be politically mellow and prudent; he had a gift for organizing, an unselfish behavior, unbending will, optimism and a sense of responsibility towards the destiny of his nation.

Since his membership to the Armenian Revolutionary Federation in the 1890s, Aram Manukyan fought for the freedom of Armenians till the end of his life. He believed that Armenians, who had raised the flag of liberation against the yolk of Turkish oppression, must rely on their own power.

During the First World War, Aram tried to protect the Armenians of Van from Turkish brutality. In April, 1915, by collaborating with other political forces, Aram organized the selfdefense of Van. As a result, Van was saved from the massacres, which befell 1.5 million Armenians from other regions of Western Armenia.

The ideological, practical and consistent steps taken by Aram in 1918; his decisive orientation in the fatal days of May when the battle had turned in the Turks’ favor; his defense of Yerevan that brought a nation and its forces in despair to its senses from the horrific danger of a Turkish attack, not only guaranteed the existence of the Armenians nation but re-established an independent Armenian statehood.

We are obliged to Aram Manukyan for establishing the Republic of Armenia and it isn’t fortuitous that only he has been honored with the title of founder of the Republic.

LEVON SHANT’S “ANCIENT GODS” AND WILLIAM GOLDING’S “THE SPIRE” – 2009-1

(Comparative Analysis)

Summary

Albert A. Makaryan, Haikanush A. Sharuryan
In this article, we have tried to analyze the play, Ancient Gods by well known Armenian playwright Levon Shant and the novel The Spire by famous English novelist William Golding using comparative and typological methods. We have attempted to reveal the generalities and differences of these two works.

From the comparative analysis of Levon Shant’s drama, Ancient Gods and William Golding’s novel The Spire, we have been able to clarify that the journey of the characters in both works toward God traverse through an earthly love (sin). This same issue is present in The Spire where Jocelyn has parallel relations – love, faith toward God – an attempt is made to construct it through the spire, however this also does not occur.

THE STATE PROGRAM OF THE ARMENIAN GENOCIDE – 2009-1

The comparative analysis of three Turkish documents

Ruben A. Safrastyan
The program of the Armenian genocide implemented by the government of Ottoman Turkey during the World War I has not received all the attention it deserves. Although a number of books exist concerning Armenian genocide, this is the first paper to be devoted solely to problem under discussion.

The subjects of the investigation are the following ottoman documents:

-The 10 points action plan to eliminate Armenians under cover of deportation, approved by the secret meeting of five leading members of ottoman government and army headquarter, including interior minister Talaat. This document represents the early stage of preparing the program of genocide

-Official Decision of ottoman government on the beginning the deportation of Armenian, which unmasks the genocidal intention of Turkish authorities

-The Deportation Law, which aimed to provide “the legal cover” for the criminal act of Armenian genocide

Thoughtfully examination of sources allows author to come to conclusion that above-mentioned documents formed the program of the Armenian genocide.

ARMENIA AND EUROPE – 2009-1

The history of Armenia and the Armenian culture in perspective of contemporary historical and political theories

Summary

Hamlet A. Gevorkian
The contemporary theoretical conceptions of history, politics and culture are based on the analysis and interpretation of the history of Western Europe. When applied to the Armenian history and culture, they must be specified and re-interpreted. In this paper the place and the role of Armenia and Armenian culture are considered in the historical context. The concepts synchronousand diachronous wholeness of culture are introduced and the continuityof the history of Armenia and of the Armenian culture is affirmed. The Armenian culture has expanded its potentialities in the whole cultural space in every historical epoch, and proved to be able to enter into dialogue with other cultures, to adopt and preserve historical monuments of material, social and intellectual culture. It is obvious the impact of the European culture and socal life on Armenia, the progress of the country in Europeanization, interrupted and suppressed by Genocide – massacres and deportation – of the Armenian population. Since there is not any negative prescription for the crimes against humanities, the European countries are expected to realize the Resolution of the European community Parliament (1987) on “Political solution of the Armenian question” (not mere acknowledgement of the fact of the Genocide).