Journal articles on the topic 'Armenian language'
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1
Galstyan, Anahit, and Hayk Galstyan. "A Sociolinguistic Approach to the Problem of Anglicisms in Armenian." Armenian Folia Anglistika 7, no. 2 (9) (October 17, 2011): 165–71. http://dx.doi.org/10.46991/afa/2011.7.2.165.
Abstract:
A sociolinguistic analysis has been conducted among Armenians living in the USA and the Republic of Armenia with an aim to find out the attitude of the Armenian-speaking community to the use of English words and expressions in Armenian written and oral speeches. Two methods have been applied – an interview and questionnaires. 320 Armenians living in the USA and 564 Armenian citizens have participated in the experiment. The findings obtained demonstrate the following: Armenians who were born in a foreign country are more inclined to struggle to keep the language unaffected by foreign borrowings than Armenian citizens and the Armenians who have emigrated to the USA. The latter are more concerned about learning English than preserving the Armenian language and culture pure.
2
Redgate, Anne Elizabeth. "Vernacular Liturgy in England and Armenia from the Fifth to the Eleventh Centuries." Armenian Folia Anglistika 3, no. 2 (4) (October 15, 2007): 144–61. http://dx.doi.org/10.46991/afa/2007.3.2.144.
Abstract:
The article examines the language of liturgies in England and Armenia from the fifth to the eleventh centuries. Drawing parallels between the Armenian and English histories the author points out that unlike Armenians who performed the liturgy in Armenian, the language of the liturgy in England was Latin. The author tries to analyze the extralinguistic factors which conditioned the situation of the period.
3
Zięba, Andrzej A. "Idea powrotu Ormian z rozproszenia do narodowej ojczyzny w świetle memoriałów Roberta Bogdanowicza z 1877 i 1884 roku." Lehahayer 7 (March 15, 2021): 191–231. http://dx.doi.org/10.12797/lh.07.2020.07.04.
Abstract:
The idea of the return of Armenians from dispersal to their historicalhomeland in the context of the Robert Bogdanowicz’s memorials from 1877 and 1884
The article contains an analysis of the two memorials, of which the first,from 1877, remained in the manuscript, and the second, from 1885, was publishedunder the title The question of the Church of Armenian rite and its mission, as wellas the Armenian question in the East in their own country. Both were compiled byRobert Bogdanowicz, a landowner, a descendant of an Armenian family who hadlived in Poland for at least four centuries. The memorials were inspired by the author’scorrespondence with the Minister of Internal Affairs of the Russian Empire,Mikhail Loris-Melikov, and Armenian archbishop Gabriel Ayvazovski. Bogdanowiczdiscussed the issue of Armenia’s independence, and in Russia he saw a patronof the struggle for national liberation. He called for the return of Polish Armeniansto their homeland in order to rebuild the state and its culture and spread ArmenianCatholicism there. Bogdanowicz can be considered one of those political thinkers ofmodern Armenia who were the co-founders of the ideology of Armenian nationalism,although the language barrier excluded its influence on other parts of the Armeniandiaspora. He did not receive any significant response among his peers atfirst, but then gained a few like-minded followers in the generations that followed.Therefore, he can be considered a protagonist of the Armenian national renaissanceof Polish Armenians that took place between the two world wars, and whose furtherdevelopment was blocked by the destruction of their homeland in former Galicia andtheir dispersion after 1944.
4
BOTSINYAN, Mariana. "New Nakhichevan Dialect as an Element of the Armenian National Identity." WISDOM 3, no. 2 (August 15, 2022): 6–11. http://dx.doi.org/10.24234/wisdom.v3i2.862.
Abstract:
The formation of the Armenian Diaspora was specifically crucial for the Armenian people and the Armenian language. Armenians worldwide have expanded the range of the Armenian language, exerting great efforts to preserve the integrity of the language. Conditioned by this, one noticeable problem for the literary language has emerged; as much as foreignisms are dangerous for the language, purisms are equally dangerous. The article is dedicated to one of the critical elements of self-determination of Armenians living in the region of New Nakhichevan; the current language status of the Armenian dialect, the scope of its use and the preservation of the national face through language. In order to avoid the danger of assimilation, especially the representatives of the Western dialect group create Armenian morphemes and try to translate all the words indiscriminately, even internationally acceptable terms, which signals the fear living in the subconscious that the distortion of the language will lead to the distortion of the national identity. Dialects also evince features in semantics. In the article, we have presented several words used in the dialect, which, compared to other Armenian dialects, coincide in terms of expression but differ in terms of content.
5
Bodurian, Ágota, and Stela Drăgulin. "The Role of the Hungarian Roman Catholic Church Community Song in the Transformation Process of the Armenian Liturgical Repertoire in Transylvania." Studia Universitatis Babeş-Bolyai Musica 66, no. 2 (December 2021): 255–63. http://dx.doi.org/10.24193/subbmusica.2021.2.18.
Abstract:
"This article presents and briefly discusses the transformation process of the Armenian liturgical repertoire in Transylvania, through the prism of contemporary descriptions and manuscript sources dating from the eighteenth and nineteenth centuries. As known, most of the Armenian population settled in the Transylvanian area in the seventeenth century. In time, there followed a gradual and definitive assimilation into the native Hungarian (Szekler) population, during which Transylvanian Armenians lost their mother tongue. Schools with Armenian as the language of instruction gradually closed, and the Armenian liturgy also underwent major changes following the adherence of Armenians to the Roman Catholic Church. Currently the Armenian language and culture are on the verge of extinction, most Armenian churches open only on pilgrimage days, once a year. The Armenian population retains only the language of the liturgy and some traditions (more of a gastronomic nature), which in fact represents the danger of the disappearance of everything that this ethnic group has built beneficially in the service of the community over the centuries. Keywords: Armenian, Transylvania, liturgical music, religious folk songs, Frumoasa, Gheorgheni"
6
Al-Obaidi, Asst Inst Tiba Abdulkareem. "Language Situation among the Armenians of Baghdad: A Sociolinguistic Study." Alustath Journal for Human and Social Sciences 60, no. 2 (July 5, 2021): 59–74. http://dx.doi.org/10.36473/ujhss.v60i2.1594.
Abstract:
This study investigates the language situation of the Armenian language among the Armenians of Baghdad. The researcher examines the domains of language where the Armenians use their ethnic language and the factors that support them use their ethnic language side by side with Arabic language. The researcher uses a pilot questionnaire that helped her to create a community profile which gives information about the community. She uses a sociolinguistic questionnaire, which is formed by the information taken from pilot questionnaire, to answer the main questions of the study. She distributed the questionnaire to 50 participants from different demographic background from Armenian community. The study concludes that the Armenians of Baghdad still preserve their ethnic language and use it restrictedly at home, church and in social religious events. The study also finds that the home, the family and the church are the major factors that maintain the Armenian language among the community in Baghdad. It also shows other factors that maintain the Armenian language such as schools, institutions, and the historic events that live in the memory of the community that contribute to the language maintenance.
7
Krzyżowski, Tomasz. "Nauczanie języka ormiańskiego na Uniwersytecie Lwowskim w latach 1904-1939." Lehahayer 7 (March 15, 2021): 259–81. http://dx.doi.org/10.12797/lh.07.2020.07.06.
Abstract:
Teaching the Armenian language at the University of Lwówin the years 1904-1939
The first attempts to introduce an Armenian language course at the Universityof Lwów were made at the beginning of the 20th century. The authorities ofthe Faculty of Philosophy obtained the consent of the Ministry of Religious Affairsand Education in Vienna to open a course of Old and New Armenian, which wasconducted in the years 1904-1933 by Rev. Bogdan Dawidowicz. The classes wereattended by seminarians of the Armenian-Catholic archdiocese, linguists, orientalistsand others interested in Armenian issues. Typically, two hours a week were allocatedto these classes. Students learned Armenian grammar and literature, including theworks of Movses Khorenatsi and Raffi (Hakob Melik Hakobian), as well as with thespecific conditions of the development of the Armenian language in Poland. Afterthe death of Rev. Dawidowicz, Garabed Keuprulian continued the course, focusingon West Armenian. In the interwar period, lectures on Armenian language and classicalliterature were conducted by professor Andrzej Gawroński from the Institute ofOriental Studies, while professor Jerzy Kuryłowicz taught Old Armenian from thehistorical and comparative perspective. During the discussed period, the universitycommunity in Lviv and the activists of the Archdiocese Union of Armenians werealso involved in publishing aimed at popularizing knowledge and broadening thestudies in the field of the Armenian language.
8
Pisowicz, Andrzej. "Najnowsza edycja źródłowa profesora Edwarda Tryjarskiego." Lehahayer 5 (May 15, 2019): 283–85. http://dx.doi.org/10.12797/lh.05.2018.05.14.
Abstract:
The Latest Source Edition by Prof. Edward TryjarskiThe author highly values the latest source edition contributive to history of Armenians from Lwów by prof. Edward Tryjarski (Zapisy sądu duchownego Ormian miasta Lwowa za lata 1564-1608 w języku ormiańsko-kipczackim (Records from the Spiritual Court of Lwów’s Armenian between 1564-1608 in Armenian-Kipchak language), Kraków 2017, v. 1 of the series Pomniki dziejowe Ormian polskich [Historical Memorials of Polish Armenians], s. 791, CD). It documents the activity of the institution vital both to the Armenian self-government and Polish judicial system. The reviewer includes a few transcriptions of texts in Kipchak-Armenian ethnolect used by Armenians from Lwów drawn up by himself.
9
Roszko, Kazimierz. "Zarys gramatyczny dialektu Ormian polskich z Kut." Lehahayer 9 (December 19, 2022): 153–63. http://dx.doi.org/10.12797/lh.09.2022.09.08.
Abstract:
A GRAMMATICAL OUTLINE OF THE DIALECT OF THE POLISH ARMENIANS FROM KUTY In the 1950s, the Armenian and Greek Catholic priest Kazimierz Roszko (1916- 1987), lector of the Armenian language at the Jagiellonian University, collected materials on a vanishing dialect of the Polish Armenians, which was spoken longest in the town of Kuty by the Czeremosz River. His doctoral thesis prepared on this subject is still a manuscript. The article includes its main fragments elaborated by Andrzej Pisowicz. As material for the doctoral dissertation of Roszko, texts collected by him and published in the journal “Folia Orientalia” were used, as well as materials published in the 19th century by Jan Hanusz and supplements of Bogdan Dawidowicz and Jerzy Kuryłowicz from the 1920s and 1930s. The native words of the Armenian dialect from Kuty constitute a continuation of the vocabulary of the Old Armenian language. Furthermore, the dialect of the Polish Armenians abounds with primarily Turkic borrowings (mainly from the Kipchak language), among which one can find words of the Arabic origin (Semitic words) and the Persian origin (Iranian, Indo-European words). The Armenians of Kuty also borrowed many words from the Romanian language, which they had spoken before arrival to the Czeremosz River. The newest borrowing layer of the dialect of the Armenians from Kuty includes Ruthenian and, of course, Polish words. The article discusses phonetics, morphologyand syntax against the comparative background. A few texts which illustrate the dialect have been presented in the appendix.
10
Pavlova, Larisa Viktorovna, and Irina Viktorovna Romanova. ""Color" Сomponent of the Frequency Dictionary of the "Armenian Text"." Litera, no. 12 (December 2022): 20–32. http://dx.doi.org/10.25136/2409-8698.2022.12.39276.
Abstract:
The aim of the study is to reconstruct the "Armenian" local text of Russian poetry, its color segment. The research material is a corpus of poems by Russian poets of the XIX–XXI centuries dedicated to Armenia. The object of study is the poetics of color as an important component of the image of Armenia, the subject of study is color naming. The methodological basis was an interdisciplinary approach combining linguistics, literary studies and computer methods of text processing. To describe the poetics of color, language material is processed and a frequency dictionary is compiled. Data interpretation is performed at the level of the entire corpus and within the subcorpuses of individual authors. This is how data on individual and national pictures of the world are compared and considered against the background of Armenian folk ideas about color. The scientific novelty of the research consists in compiling an original alphabetical-frequency dictionary of color names in the "Armenian text" of Russian poetry and in describing the poetics of coloristic elements. It is proved that in the general linguistic picture of the "Armenian text" and in most of the individually authored artistic worlds, the blue color and its shades confidently dominate. The semantics of color in Russian poets when describing Armenia does not coincide with the ethnic representations of Armenians. The study is promising for the comparative study of both local texts and national linguistic worldviews. The peculiarity of the "Armenian text" is the construction of a color picture of the world based on the perception of the color of soils, stones, rocks and the mountains themselves, as well as impressions of paintings by Armenian artists, first of all, Martiros Saryan.
11
Fedorova, L. L. "MESSAGES TO URBI ET ORBI: ARMENIAN COMPONENT IN THE LINGUISTIC LANDSCAPE OF MOSCOW." Culture and Text, no. 44 (2021): 228–44. http://dx.doi.org/10.37386/2305-4077-2021-1-228-244.
Abstract:
The paper offers a communicative analysis of signs and texts of Armenian component in the linguistic landscape of Moscow. It aims to highlight the functions of Armenian signs and texts. There are mastered Armenian names in the onomasticon of Moscow; Armenian characters are present on several city objects. Duplicated in Russian or English, the messages are addressed to urbi et orbi - the residents of the city, native speakers of Armenian and Russian, to migrants from Armenia, to guests of the Western Diaspora; they help them to “get in touch” with the city. The Armenian alphabet on several objects of the city has a symbolic function. Signs of a dynamic landscape serve to maintain contact and express solidarity. The paper focuses on the problems of language contacts in a modern megalopolis, preservation functions of a minority language in the environment of a dominant one.
12
Rezaei, Saeed, and Maedeh Tadayyon. "Linguistic landscape in the city of Isfahan in Iran: The representation of languages and identities in Julfa." Multilingua 37, no. 6 (October 25, 2018): 701–20. http://dx.doi.org/10.1515/multi-2017-0031.
Abstract:
AbstractThis paper reports on the diversity of languages displayed in the linguistic landscape of Julfa district, a largely Armenian dominated area, in the city of Isfahan in Iran. The data included a corpus of 323 photographs taken from the top-down and bottom-up signage in this quarter of the city. Ethnographic fieldwork was also conducted to reach a deeper understanding of the linguistic landscape in Julfa. The results of the analyses indicated that Julfa, as home to Armenians in diaspora and also a luxurious neighborhood frequented by more modern strata of the Isfahani society, is occupied more noticeably with Persian and English language and to a lesser extent with Armenian language. The findings further revealed that this neighborhood represents not only Iranian but also Armenian and Christian identities. The results are analyzed based on Bourdieu’s theory of language as a symbolic power. Furthermore, the collective identity and language ecology of Julfa in Isfahan are discussed. At the end, some lines of research for further studies in the LL of Iran are provided.
13
Miławicki, Marek. "Przyczynek do ormiańsko-polskiego rodowodu Ajwazowskich. List arcybiskupa Gabriela Ajwazowskiego do ojca Sadoka Barącza z 1875 roku." Lehahayer 8 (December 19, 2021): 157–84. http://dx.doi.org/10.12797/lh.08.2021.08.05.
Abstract:
Minor contribution to the Armenian-Polish lineage of Aivazovsky family. A letter of the Archbishop Gabriel Aivazovsky to the Father Sadok Barącz from 1875
In the correspondence of the Father Sadok Barącz OP, the historian of Polish Armenians, kept in the Library of the National Ossoliński Institute in Wrocław, there is a letter from the Armenian Archbishop Gabriel Aivazovsky, the brother of the painter Ivan. Robert Bogdanowicz, an Armenian landowner from Galicia, was the agent in contacts of these scholars. The letter relates to the family tradition of Aivazovskys concerning their origin from the community of Polish Armenians from the town of Stanisławów. Although the letter was already used in source literature, it has never been completely analysed. The article presents a letter edition in the original French language and translation into the Polish language, as well as an attempt of the letter data verification based on certificates of Armenian and Catholic parishes in Galicia against the biography of the author of the letter.
14
Seferyan, Sona. "Shakespeare and the Bible." Armenian Folia Anglistika 1, no. 1-2 (1) (October 17, 2005): 113–15. http://dx.doi.org/10.46991/afa/2005.1.1-2.113.
Abstract:
In the Armenian reality the translations of Shakespeare’s works have been studied from diverse perspectives – text equivalence, choice of words, fidelity to style and poeticism. The Armenian classical translator Hovhannes Massehian was the first who investigated the imagery of the original and Biblical allusions. He revealed the Biblical language of Shakespeare and used Armenian equivalents in his interpretations. The most successful translations of 12 Shakespearean works by Massehyan confirm the invaluable contribution that the Armenian translator made in the history of the art of translation in Armenia.
15
Chilingaryan, Kamo Pavelovich. "Fusional and agglutinative features in declension system in the Russian and Armenian languages (a diachronic aspect)." Litera, no. 6 (June 2021): 116–23. http://dx.doi.org/10.25136/2409-8698.2021.6.35737.
Abstract:
The subject of this research is the typological characteristics of declension system in the Russian and Armenian languages and their diachronic changes. The author compares the modern Armenian and Grabar (classical Armenian) language, as well as Old East Slavic and modern Russian language. The goal of this article is to determine typological peculiarities of grammatical case systems of the Russian and Armenian languages in their current state, taking into account the vectors of evolutionary development of these systems in the history of the two languages. Research methodology leans on the traditional concepts of morphological typology and systemic analysis of language types proposed by G. P. Melnikov. It is established that unlike the Russian language, the Armenian declension system contains certain agglutinative and analytical features. Emphasis is placed on the detailed analysis of these phenomena and explanation of their consistent nature. The acquired results are valuable for typological description of the Russian and Armenian languages, as well as for teaching these languages to non-native speakers. The presented materials broaden scientific representations on multifacetedness of development of fusional declension on the example of two quite different languages within the same language family.
16
Karamanian, Armen Samuel. "‘He Wasn’t Able to Understand What I Was Saying’: The Experiences of Returnees’ Speaking Western Armenian in ‘Eastern’ Armenia." PORTAL Journal of Multidisciplinary International Studies 16, no. 1-2 (November 13, 2019): 120–40. http://dx.doi.org/10.5130/pjmis.v16i1-2.6290.
Abstract:
Since Armenia’s independence in 1991, thousands of diasporans have made the decision to return and settle in the ancestral homeland. The returnees, who speak Western Armenian, one of the two standardised forms of modern Armenian, are switching to the use of Eastern Armenian, the official variant of the homeland. Using two determinants of language perception—standardisation and vitality—this paper analyses the reactions received by thirty returnees who emigrated from nine countries, when speaking Western Armenian to an Eastern Armenian-speaking society. The vitality of the language shows signs of increasing through an encouragement by locals aware of the language’s historical significance, and an admiration of its ‘beauty’ and terminology. A heightened vitality has led returnees to feel confident about its use during social interactions and the possibility of the standard being incorporated into the nation’s linguistic narrative. However, confusion and ridicule due to a differing pronunciation, vocabulary, terminology, and the inability to be understood by some in Armenian society, has led to discomfort by returnees who are shifting to the usage of Eastern Armenian. At present, the use of Western Armenian in the homeland remains within the confines of family, friends and returnee circles. Despite the changing status of Western Armenian through a notable welcoming of the language into the linguistic narrative of the country, some segments of Armenian society do not perceive Western Armenian as an acceptable standard for broader use in Armenian society and national institutions. The homeland’s inconsistent, and at times questionable, acceptance of the language perpetuates the status quo that Western Armenian remains an unacceptable standard within the homeland and for use only in the diaspora.
17
Hovsepian, Alice. "Vocabulary growth in Armenian–English bilingual kindergarteners." First Language 38, no. 1 (June 21, 2017): 47–71. http://dx.doi.org/10.1177/0142723717715985.
Abstract:
Four-year-old ( n = 20) and five-year-old ( n = 22) bilingual children were tested twice in six months on Armenian (minority language) and English (majority language) picture identification and picture naming tasks to examine receptive and expressive vocabulary growth in both languages. Parental education, Armenian/English language exposure, and nonverbal cognitive ability were also measured as potential predictors of vocabulary. Children showed growth over time in all four vocabulary tasks. However, less growth was observed in Armenian expressive task than in others, which indicated a preference to use English. Armenian language exposure was the unique predictor of Armenian picture identification and picture naming, whereas English language exposure was the unique predictor of English picture identification.
18
Djahukian, Gevorg. "Notes On Some Lexical Correspondences Between Armenian and the Kartvelian Languages." Iran and the Caucasus 7, no. 1 (2003): 191–94. http://dx.doi.org/10.1163/157338403x00097.
Abstract:
AbstractArmenian loanwords in Kartvelian probably are of as much importance for the history of the Armenian language as were Finnish borrowings for the Germanic languages. Respectively, Kartvelian borrowings in Armenian are not less important for the history of Kartvelian languages. Except for Iranian and, in a lesser extent, Greek, Georgian has been a language with the longest contact with Armenian. Unfortunately, there are no studies revealing phonetic, grammatical and lexical criteria for the identification of the periods of interrelations between these languages. This paper is an attempt of establishing the chronology of several Armenian loanwords in Kartvelian, and also tracing the history of the initial Kartvelian γ- in the Armenian borrowings.
19
Knothe, Tomasz. "Armenia w latach 2004-2009 z perspektywy polskiego ambasadora." Lehahayer 9 (December 19, 2022): 277–85. http://dx.doi.org/10.12797/lh.09.2022.09.13.
Abstract:
THE RESEARCH OF THE ARMENIAN KIPCHAK LANGUAGE IN THE SCIENTIFIC ACHIEVEMENTS OF PROFESSOR EDWARD TRYJARSKI (1923-2021)
The Armenian Kipchak language is the language of the Polish Armenians inhabiting the former Polish eastern borderlands (mainly cities: Lwów, Kamieniec Podolski, Zamość). The time of the highest activity of this peculiar linguistic phenomenon includes the 16th and 17th centuries. Edward Tryjarski was an outstanding Polish orientalist who conducted research on this language which is also treated as a dialect or ethnolect. The purpose of the article is to present the scientific work of Professor Tryjarski connected just with this issue.
20
Siemieniec-Gołaś, Ewa. "Badania języka ormiańsko-kipczackiego w dorobku naukowym profesora Edwarda Tryjarskiego." Lehahayer 9 (December 19, 2022): 215–25. http://dx.doi.org/10.12797/lh.09.2022.09.09.
Abstract:
THE RESEARCH OF THE ARMENIAN KIPCHAK LANGUAGE IN THE SCIENTIFIC ACHIEVEMENTS OF PROFESSOR EDWARD TRYJARSKI (1923-2021)
The Armenian Kipchak language is the language of the Polish Armenians inhabiting the former Polish eastern borderlands (mainly cities: Lwów, Kamieniec Podolski, Zamość). The time of the highest activity of this peculiar linguistic phenomenon includes the 16th and 17th centuries. Edward Tryjarski was an outstanding Polish orientalist who conducted research on this language which is also treated as a dialect or ethnolect. The purpose of the article is to present the scientific work of Professor Tryjarski connected just with this issue.
21
Osipian, Alexandr. "Armenian Involvement in the Latin-Mongol Crusade: Uses of the Magi and Prester John in Constable Smbat’s Letter and Hayton of Corycus’s “Flos historiarum terre orientis,” 1248-1307." Medieval Encounters 20, no. 1 (February 17, 2014): 66–100. http://dx.doi.org/10.1163/15700674-12342157.
Abstract:
Abstract This paper examines the issue of how Armenians and Nestorians in the Mongol service used the Western legends about the Orient to influence the crusading plans of the Latin Christians between 1248 and 1307. In particular, it considers the role of the ruling elite of Cilician Armenia as mediators between Mongols and Franks in Outremer, first discussing the Letter of Cilician Constable Smbat (1248), and then examining the treatise “Flos historiarum terre orientis” by Hayton of Corycus (Het’um/Haitonus, 1307) with the crusading proposal contained in it. This article examines the narrative techniques used by Smbat and Het’um to produce a positive image of the Mongols/Tatars for Western readers in a wider cultural context of contemporary European perception of the Orient. In particular, it researches how Smbat incorporated the stories about the Magi and Prester John into the description of the Mongol Empire and the spread of Christianity within it. Special attention is given to a comparison of Armenian sources written for internal (Armenian) and external (Frankish) readers. This article also develops a hypothesis that Armenian diplomacy used Louis IX of France’s letter and his envoy William of Rubruck to enforce the position of the Cilician king Het’um I at the Mongol court in 1254.
22
Sahakyan, Lusine. "The Armenian Language as a Remembrance and Manifestation of the Islamized Hamshenians’ Ethnic Identity." Armenian Folia Anglistika 3, no. 2 (4) (October 15, 2007): 162–73. http://dx.doi.org/10.46991/afa/2007.3.2.162.
Abstract:
The article examines the language used by the present-day generation of the people of Islamized Hamshenians of Armenian origin as a memory and expression of their identity. As a result of the merging linguistic policy of the Ottoman Empire the vast majority of the generations of the Hamshen Armenians who were forced to convert to Muslim have become Turkish speaking in the course of time. Only the Hamshen Armenians in the state of Ardvin still preserve the dialect of Hamshen. The linguistic evidence presented in the article indicates that the dialect of the Hamshen Armenians in the state of Khopa is still viable today and that they keep speaking, telling stories and singing songs in that language. These written facts are valuable materials for Armenian philology and lexicology. These examples can help discover phonetic, grammatical and lexical similarities, differences between the Islamized Hamshen Armenians and Christian Hamshenians living on the northern coasts of the Black Sea.
23
Sargsyan, Tatevik E. "Minas Bżyszkian i jego relacja o Ormianach Lwowa." Lehahayer 5 (May 15, 2019): 159–93. http://dx.doi.org/10.12797/lh.05.2018.05.07.
Abstract:
Minas Bzhyshkyan and His Report on Armenians in LwówMinas Bzhyshkyan, an armenologist, philologist, pedagogue, historian, ethnographer, and musicologist was a member of the Armenian Catholic Mechitarists order. He travelled widely and took scrupulous notes of his journeys, which aided writing his monograph A Journey to Poland and other countries where exiles from Ani live. His work, crucial for research on Armenians in old Poland, was originally published in 1830 in Venice. It was written in classical Armenian, an ancient language of a highly ornate quality. The book is a valuable source of information on geography, architecture, and epigraphy of peoples living on territories travelled by Bzhyshkyan, as well as on the past and present of the Armenian diasporas in the Central Europe and the Black Sea Basin countries. The author presents data on the Armenian community of Lwów and evaluates it against information from other sources.
24
Danielyan, Taron R. "Russian and Russian-Language Journalism in the Perception of the Armenian Press of Tiflis (1865–1918)." Imagologiya i komparativistika, no. 15 (2021): 248–63. http://dx.doi.org/10.17223/24099554/15/15.
Abstract:
The article analyzes journalistic criticism in Armenian periodicals. Examining the large textual material of the informational analytical genre, the author reveals a generalized image of the Russian press. According to Armenian opinion journalists, representatives of the press and literature were the “stepchildren” of the Russian Empire, since publishing was on an unequal basis with other types of entrepreneurship. According to the Armenian periodicals, the only characteristic inherent in all periodicals published in the empire was defining the “non-native”. In other cases, a differentiated approach to journalistic activity was observed, which was the result of the program policy of the newspaper’s editorial board, ideological orientation, economic benefits, and interpersonal relations. Speaking about the work style of the capital city’s press, Armenian journalists emphasized the regularity of its superiority and dominant position, andpointed to the hierarchical subordination of the non-Russian press. The onesidedness and verticality of the information flow were criticized. These were thought to be due to the indifference of the metropolitan press to the newspaper and literary activities of other peoples. Armenian journalists noted that Russian writers generally stood above selfish intentions and loyalty to the party, wanting only the freedom of speech and pen, while Russian journalism was characterized by stereotypical thinking (in particular, in relation to other nations), commercialization, and – in some cases – mercantile interest. Expanding their activities in the same cultural space, formed when comparing the cultures of different nations, journalists of Tiflis often opposed each other taking into account these cultural characteristics. According to Armenian journalists, periodicals published by Russians, Armenians, Georgians and representatives of other nationalities, just like representatives of these periodicals, were alienated from the local society and marginalized. The Russian-language periodicals mostly ignored the “natives” and rarely addressed their problems. Moving away from the national essence, Armenians publishing Russian-language newspapers, involuntarily, or on the basis of personal motives, harmed the national publishing business and, with their actions, hindered the development of Armenian culture. In the perception of Armenian journalists, part of the Russian periodicals published in the two capitals and in Tiflis adhered to a stricter colonial policy, which often acquired a xenophobic character. Recognizing that the Russian conservative press was more established and, unlike the liberal press, developed according to a clear ideological program, Armenian journalists considered the representatives of this trend to be the defenders of regression, not of national identity. The alienation of some Russian and Russian-language publications was especially evident during periods of interethnic clashes and socio-political tension. Since national regions were governed situationally, often unevenly, the press, as an echo of this style of action, further aggravated the chasm between the peoples inhabiting the Caucasus Viceroyalty and contributed to the deterioration of relations between the Russian and national peoples, and extremist calls were reflected in Armenian periodicals.
25
Manukyan, Samvel. "An empirical study of the criteria for the ethnic identity of Armenians in Armenia." Journal of Sociology: Bulletin of Yerevan University 12, no. 2 (34) (December 28, 2021): 3–18. http://dx.doi.org/10.46991/bysu:f/2021.12.2.003.
Abstract:
In the article, based on the data of a nationwide representative sociological survey, using the six most common criteria for identifying an ethnic group (self-identification, common language, common territory, common religion, ethnicity of father and mother), an attempt is made to find an answer to the question in the public consciousness of Armenians in Armenia - “who is Armenian? " The prevalence of each of the criteria in the public consciousness was assessed, on the basis of the criteria evaluations, the concepts of “core of ethnic identity” and “concentration of the core of ethnic identity” were defined. The directions and rates of change in the prevalence of the considered criteria are revealed, the prediction of the prevalence among the generation born in 1998-2012 is made. The structure of interrelationships between the considered criteria in the public consciousness of Armenians in Armenia has been investigated.
26
Almond, Ian. "Disappearing in the Ecstasy of History: Armenians and the Monocultural Sublime in Modern Turkish Literature." PMLA/Publications of the Modern Language Association of America 137, no. 5 (October 2022): 824–40. http://dx.doi.org/10.1632/s0030812922000530.
Abstract:
AbstractThis essay examines the work—fiction and nonfiction—of Ahmed Hamdi Tanpınar (one of Turkey's greatest modern writers) in the context of Armenians and the violence inflicted on Armenians by the Ottoman/Turkish state in 1893, 1915, and 1923. It examines the striking absence of Armenians in Tanpınar's work, given his own Armenian friends and experience of teaching for years in Armenian high schools. It also considers the extent to which Tanpınar's own indebtedness to a nationalistic monocultural sublime can be factored into this selective amnesia and explores the possible sources of his nationalism—either the influence of the French writers Charles Maurras and Maurice Barrès or equally (and more locally) Tanpınar's own Sufi sensibilities.
27
Gevorkyan, Galina Nikolaevna. "Peculiarities of collective memory of modern Armenian diaspora in Moscow." Человек и культура, no. 3 (March 2020): 33–42. http://dx.doi.org/10.25136/2409-8744.2020.3.33177.
Abstract:
The activity of Armenian diaspora around the world demonstrates strive for spiritual consolidation of its members and preservation of spiritual unity of the Armenian society. The subject of this research is the collective memory on the shared historical events, which is one of the key markers of the ethnic and cultural identity of Armenians alongside the language affiliation, religious beliefs, reminiscences about the native country, customs and traditions. The object of this research is the modern Armenians, namely youth, who were born or moved to Moscow. The main goal of the article consists in tracing the transformation of collective consciousness of the modern Armenian diaspora in the capital. The research was conducted within the framework of implementation of the project “The Peculiarities of Formation and Development of Armenian Diaspora of Moscow in the late XX – early XXI centuries”, supported by the grant of the Russian Foundation for Basic Research No. 18-59-0500718. The empirical foundation for this work is the survey of representatives of the Armenian diaspora of Moscow carried out in 2018. Based on this survey, analysis was conducted on the trends that reflect attitude of the youth diaspora towards most significant historical events, as well as prominent figures from the history of Armenian people. The conclusion is made on specificity of collective memory and its role for self-identification of the Armenians who live outside their homeland.
28
Batiev, Levon V. "The Transformation of Nakhichevan-on-Don’s self-government in the 1860s." RUDN Journal of Russian History 19, no. 1 (December 15, 2020): 155–73. http://dx.doi.org/10.22363/2312-8674-2020-19-1-155-173.
Abstract:
The author analyzes the Armenian self-government of the Nakhichevan-on-Don Armenian colony that had been established in 1779 after Armenians from Crimea were resettled to the Don region. The municipal self-government in Russia of the pre-reform period in general, and in particular the peculiar organization of the administration, police, and court in Nakhichevan-on-Don, have so far barely been studied. The present research is based on archival sources from the National archives of Armenia and on little-known publications in the Armenian language, as well as on Russian legislation of the 19th century. The main feature of the Nakhichevan system of self-government was the unifi cation of all Armenian immigrants from the Crimea - city dwellers as well as residents of fi ve Armenian villages - into one self-governing community. Based on a Charter issued by Catherine II, self-government in Nakhichevan was carried out on an ethnic basis, by Armenian immigrants from the Crimea. However, the Armenian self-government was gradually integrated into the general system of the Russian administration and court system. Several parallel processes can be discerned: 1) since the beginning of the 1850s, the expediency of the formation of a city Duma in Nakhichevan-on-Don was discussed at diff erent levels of government; 2) the magistrate was stripped of police functions in 1865; 3) in 1866 a temporary subsidiary body was established under the mayor: a council of 24 trustees and four assistants of the mayor, to be in action until a city Duma is established; 4) a six-member city Duma comes into being in 1866; 5) the magistrate was abolished in 1866 (its judicial and related functions were removed by May 1869); 6) in 1870 the economic part of the magistrate, which remained after its formal abolition, were transferred to the mayor, and the unique system of Armenian self-government in Nakhichevan ended despite the Nakhichevanis’ request to preserve the “rights and advantages” granted by Catherine II.
29
Joseph Greenberg, Charles. "Opening cultural heritage in the age of OAI-PMH: finding Armenia in the OATD discovery service." Library Management 35, no. 4/5 (June 3, 2014): 320–28. http://dx.doi.org/10.1108/lm-09-2013-0091.
Abstract:
Purpose – Open Access Theses and Dissertations (OATD) distinguishes itself from other ETD databases by providing immediate access to theses that are freely available online. The Republic of Armenia is a small geographical area in Central Asia with a population of only three million, yet an estimated total of five to seven million people of Armenian ancestry live outside of Armenia. What knowledge of Armenian cultural heritage can be discovered by searching OATD for open access theses that relate to Armenian history and culture?. The paper aims to discuss these issues. Design/methodology/approach – The OATD database was searched for the terms Armenia or Armenian. Discovered thesis records were exported into citation management tools and analysed for subject content, year of publication, institutional repository source, and a determination of whether Armenia was a primary or secondary topic. Access to theses was also tested to verify their open access. The remaining thesis records (n=152) were exported into an Excel spread sheet for numerical analysis and graphic production. Findings – From the records getting enhanced metadata (n=152), slightly more (52 per cent) were master's theses. Nearly two-thirds (63 per cent) used the Republic and culture of Armenia as a primary theme. English was the predominant author language (85 per cent) with Portuguese and French represented less than 5 per cent. World history and social sciences research were the most represented subjects. Most open access theses on Armenia or Armenian culture date from after 2000. All enhanced records, along with their abstracts and direct links, are available in a searchable RefWorks shared folder. Originality/value – The OATD database was evaluated for scholarly representation of a particular country and culture.
30
Petrosyan, Armen Ye. "Reflexes of a Hurrian Word in Armenian: A Theonym, a Dendronym, an Anthroponym." Вопросы Ономастики 18, no. 3 (2021): 100–109. http://dx.doi.org/10.15826/vopr_onom.2021.18.3.035.
Abstract:
In Old Armenian, saws means ‘proud, luxurious, great,’ ‘some (bright) color,’ and saws and sawsi mean ‘oriental plane tree’. The word has no etymology. Hurrian has the word šauša [sausa] ‘big, great’ and the theonym Šauša / Šauška for the local version of the great goddess Ištar. The article undertakes to find a single etymon looking for the clue in comparative mythology. It is known that Anušavan, one of the ancient Armenian mythical patriarchs, was referred to as Sawsanuēr which can be interpreted as “The gift of plane trees” (with a reference to the cult of the plane trees of Armawir, the earliest capital of Armenia). According to mythology, Anushavan’s father and grandfather were related to Šamiram (Greek Semiramis), the queen of the city of Nineveh (capital of Assyria) that is seen as a historicized version of the local goddess Šauš(k)a otherwise called “Ishtar of Nineveh.” The Armenian saws ‘great, magnificent’ quite correlates with this name as a loan from the Hurrian šauša ‘great,’ with a regular apocope. The plane trees were probably symbols of the goddess. Thus, it is natural to assume that the dendronym saws / sawsi (the second form with the Indo-European suffix *-iyā, characteristic of Armenian dendronyms, cf. the genitive plural form sawseac‘) is of Hurrian origin. The first meaning of the Hurrian word ‘great, magnificent’ subsequently turned into theonym and then to the Armenian dendronym, the name of the largest and most luxurious tree in the Armenian Highland and adjacent territories.
31
Sahakyan, Naira. "Searching for Democracy, Finding Nationalism." Caucasus Survey 10, no. 1 (March 22, 2022): 76–99. http://dx.doi.org/10.30965/23761202-20220008.
Abstract:
Abstract In May 2018 a democratic breakthrough occurred in Armenia known as the Velvet Revolution. The leader of the protests was Nikol Pashinyan, who after the resignation of Serzh Sargsyan became the prime minister of Armenia. Pashinyan’s coming to power coincidentally overlapped with the celebrations of the centennial of the First Republic of Armenia, which, particularly in the post-Soviet era, is largely considered to be the point marking the revival of Armenian statehood. Based on the congratulatory remarks and speeches by Pashinyan, this article argues that the leader of the Velvet Revolution used a language that united the principles of the First Republic with the ‘Velvet’ ideas. By drawing links between 1918 and 2018, Pashinyan claimed that the post-Velvet Armenia was regenerating the democratic values inherent to the pre-Soviet spirit of the Armenian people. This was a convenient strategy for Pashinyan for avoiding the image of the Revolution as an anti-Russian step supported by the West. Thus, during the celebrations of the First Republic, Pashinyan linked the idea of democracy to the First Republic of Armenia and represented the Velvet Revolution as a revival of the values that were suppressed during the Soviet era and the first decades of post-Soviet Armenia. However, by giving a narrow focus to the discourse of democracy which dominated the whole Caucasus region after the collapse of the Russian Empire, by representing Armenians as an elemental source of democracy and by linking their democratic breakthroughs with the notion of survival, Pashinyan elaborated a nationalist narrative rather than a democratic one.
32
Mudrak, Oleg. "Armenian and Eastern Caucasian languages." Slavic and Balkan Linguistics, no. 3 (2019): 221–38. http://dx.doi.org/10.31168/2658-3372.2019.3.7.
Abstract:
The article is an attempt to re-examine some postulates of historical phonetics of the Armenian language and define them with greater precision, applying the data provided by loanwords from the Eastern Caucasian languages (mostly the Nakh languages) as one of the means.
33
Korn, Agnes. "Arménienkarmir, sogdienkrmʾyret hébreukarmīl« rouge »." Bulletin of the School of Oriental and African Studies 79, no. 1 (February 2016): 1–22. http://dx.doi.org/10.1017/s0041977x15000968.
Abstract:
AbstractArmeniankarmir“red” has often been considered as deriving from East Iranian, thus speaking in favour of relations between Armenian and Sogdian, a Middle Iranian language spoken at considerable distance from Armenia. For the origin of Hebrewkarmīl, on the other hand, a Middle Persian “karmīr” has been suggested. In either case, the etymology would be Proto-Indo-European*ku̯ṛ́mi-“worm” (be it directly or as a borrowing from Sanskritkṛ́mi-) from which the colour term would be derived in a way parallel to Frenchvermeil“scarlet” fromver“worm”, thus a term referring to a red dye obtained from scale insects (cochineals). I argue thatkarmīris not a Middle Persian word for “red”, that Sogdian is unlikely to be the source of the Armenian and Hebrew words, and that an Indian origin is not probable either because of the specific features of the Indian scale insect dye. Conversely, Armenian scarlet was widely known and appreciated already in antiquity, so that, for historical as well as linguistic reasons, the origin of the word is likely to be an Iranian language within the region where Armenian was spoken.
34
Adak, Hülya. "Teaching the Armenian Genocide in Turkey: Curriculum, Methods, and Sources." PMLA/Publications of the Modern Language Association of America 131, no. 5 (October 2016): 1515–18. http://dx.doi.org/10.1632/pmla.2016.131.5.1515.
Abstract:
Since 2001, I Have Been Teaching Courses in Cultural Studies, European and Turkish Literature, Modern Drama, and Gender and sexuality studies at Sabancı University in Istanbul. During my fifteen years of teaching undergraduate and graduate students, the Armenian genocide was a particularly challenging theme to bring into the classroom. Even at Sabancı University, one of the rare liberal universities in Turkey to offer courses that challenge Turkish national myths, most students, including those who graduated from “liberal” high schools, had received a nationalist education and came to college either not knowing anything about the Armenian genocide or denying it altogether. Denial of the Armenian genocide is still pervasive in Turkey; 1915 is identified in history textbooks as the year of the Battle of Gallipoli, the most important Ottoman victory against the British and French naval forces during World War I. For most of the twentieth century and up until 2005, when the seminal Ottoman Armenians Conference opened a public discussion of the topic, silence regarding the deportation and genocide of the Ottoman Armenians prevailed. If denialist myths in Turkey acknowledge the deaths of the Ottoman Armenians, they justify such deaths as “retaliation” for the deaths of Turkish Muslims during the Balkan Wars of 1912 and 1913 or equate the massacres of Armenians with Turkish casualties of war from the same period. For instance, Talat Paşa, the mastermind behind the deportations and massacres of roughly one million Armenians in 1915-16, argues in his memoirs that an equal number of Turks were killed by Armenians during World War I and in its aftermath (51-56).
35
Agababyan, Asmik Robertovna. "Sociological analysis of the Diaspora on the example of the Armenian people." Политика и Общество, no. 1 (January 2022): 10–20. http://dx.doi.org/10.7256/2454-0684.2022.1.36268.
Abstract:
The article notes that diasporas have a significant impact on the world community, contribute to the strengthening of migration processes, unite representatives of ethnic groups in the territory of a "foreign" country, influence the policy of the state of residence, as well as the processes taking place in the historical homeland. The author states that the Armenian Diaspora has a large number of representatives in different countries of the world. Some aspects of the influence of the Diaspora in terms of preserving the cultural values of Armenians, identity, in spreading traditions, influencing the development of the diaspora, as well as in supporting the Diaspora as a whole are investigated. In this regard, the sociological analysis of the diaspora requires consideration of the social institutions of the diaspora. The sociological data obtained by the author in the course of research activities are presented. The author points out that representatives of the Armenian diaspora are characterized by such signs as mass residence on the territory of a foreign state other than the country of ethnic origin. In addition, it is especially important for Armenians to preserve their identity, culture, traditions, and language. Some of the reasons contributing to the migration of Armenians are also noted here: various socio-historical factors, as well as the policy of genocide, which left a big scar on the history of Armenia, the traces of which have not yet healed.
36
Jeck, Udo Reinhold. "‚David Armenius philosophus‘." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 21 (December 31, 2018): 49–84. http://dx.doi.org/10.1075/bpjam.00023.jec.
Abstract:
Abstract At the centre of the philosophical tradition of Armenia is a thinker who in the Western tradition carries the Latin names ‘David Armenius philosophus’ or ‘David invincibilis’. Today, international philosophical-historical research is increasingly concerned with the enigmatic corpus of the works that have been handed down under the name of David. The historical-critical exploration of early Armenian philosophy and its specific achievements, as well as its intense relationship to late antique Byzantine thought, were, however, initiated by important scholars of Western Europe at the beginning of the 19th century. Before this time, there were few reliable references to ‘David’ in Western European research literature. It was the orientalist Carl Friedrich Neumann (1798–1870) who brought about the turnaround. He studied in Heidelberg with Creuzer and Hegel, learned the Armenian language from the Mechitarists in Venice, and found inspiration in Paris. Then he examined the available Armenian and Greek sources of the Corpus Davidis and collected his findings in a monograph in 1829. Neumann’s deeply philosophical mind is clearly revealed in this treatise, entitled Mémoire sur la vie et les ouvrages de David. With great certitude, he traced down the pieces of information from David’s writings, as well as from the related ancient Armenian sources, which had great relevance for further research. These findings included communications on the biography of David and his own works, as well as on Aristotle, late antique Aristotelianism and Neoplatonism. Almost inevitably, Neumann also fell victim to errors, which, however, does not diminish his importance as a pioneer of research into late antique Armenian philosophy. Neumann put David on the map for Western scholars, thus prompting a wider interest in the hitherto isolated Armenian philosophical thought for the first time.
37
Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
Abstract:
Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
38
Bakhchinyan, Artsvi. "Elżbieta Święcicka and her Affaire de Coeur with an Armenian Literary Figure and his Dictionary." Journal of the Society for Armenian Studies 27, no. 2 (March 16, 2021): 275–80. http://dx.doi.org/10.1163/26670038-12342734.
Abstract:
Abstract Armenian Philologist, writer, and cultural Armenologist Artsvi Bakhchinyan interviews Polish researcher of Turkic languages at Uppsala University in Sweden, Elżbieta Święcicka. This interview takes place during the recent war waged attack on the people of Artsakh by the Azeri and Turkish governemnts in the fall of 2020. Bakhchinyan’s interview delves into significant questions around language, authorship, and translation as it connects to the intercultural relations between Armenians and Turks from the medieval to the contemporary period.
39
Galstyan, Anahit. "The Socio-Linguistic Function of Code Switching." Armenian Folia Anglistika 3, no. 2 (4) (October 15, 2007): 45–50. http://dx.doi.org/10.46991/afa/2007.3.2.045.
Abstract:
It is common knowledge that Modern English (especially its American version) has become a language of international significance and is expanding its area of impact day by day. Naturally, Armenia could not remain unaffected. Bilingualism (Armenian and English), even trilingualism (including Russian) have doubled in our country in the last decade owing to the development of tourism, mixed marriages, growth in the number of international organizations and other factors.Bilingualism is closely related to a linguistic phenomenon in which the Armenian speech is complemented with English words, word combinations and even sentences. The reasons contributing to such phenomena are not only linguistic but also social-psychological. It is applied in most diverse social spheres – in the field of education in order to enhance one’s knowledge, in everyday speech to fill the vocabulary gaps and make some impression on the interlocuter, etc. Research suggests that code switching can contribute to borrowings from one language into another thereby enriching the Armenian vocabulary. On the other hand, if this process lasts long and encompasses larger masses it can distort the language and threaten the purity of the national language.
40
Kim, Ronald I. "Greco-Armenian." Indogermanische Forschungen 123, no. 1 (August 1, 2018): 247–72. http://dx.doi.org/10.1515/if-2018-0009.
Abstract:
Abstract It has been generally held since the beginning of the 20th century that Armenian is more closely related to Greek than to any other Indo-European branch. A more recent minority opinion posits an especially close relationship between Greek and Armenian, even going so far as to assume a period of Greco-Armenian unity. Following upon recent publications, above all Clackson 1994, this paper argues that the available evidence does not at all support this stronger hypothesis. In contrast to the lexical innovations common to Greek and Armenian, the phonological isoglosses shared by the two languages are extremely few and of an easily repeatable nature. The morphological features claimed as shared innovations may likewise represent independent developments and/or have parallels in other Indo-European branches, whereas other features of verbal morphology rather appear to connect Armenian with Indo-Iranian or Balto-Slavic. These considerations suggest that pre-Armenian belonged to a dialect continuum encompassing the ancestors of Greek, Phrygian, and Indo-Iranian for some time after the breakup of Proto-Indo-European, but made up a distinct speech community already by the late 3rd millennium BC.
41
Muth, Sebastian. "War, language removal and self-identification in the linguistic landscapes of Nagorno-Karabakh." Nationalities Papers 42, no. 1 (January 2014): 63–87. http://dx.doi.org/10.1080/00905992.2013.856394.
Abstract:
The disintegration of the Union of Soviet Socialist Republics (USSR) resulted in demographic shifts and drew new boundaries in a once borderless region. The South Caucasus, an area that has been characterized by its linguistic diversity witnessed one of the most destructive interethnic wars in the former USSR. Fought between Armenia and Azerbaijan over the Armenian enclave of Nagorno-Karabakh, it resulted in the removal of the Azerbaijani population. Two decades later the political status of the self-declared Nagorno-Karabakh Republic remains unresolved, but apparently a new linguistic self-identity of the population takes shape. While possibilities for extensive sociolinguistic research are limited, linguistic landscape research provides insights into patterns of individual and public language use. This paper analyzes the linguistic landscapes of Stepanakert, the capital of Nagorno-Karabakh, and establishes functional domains of the languages visible. Furthermore, it traces remnants of an Azerbaijani linguistic landscape in abandoned settlements and documents patterns of language use in rural parts of the territory. The demographic situation suggests a majority of Armenians, yet the results point toward a bilingual situation with Russian as a language of wider communication. On the other hand, the study shows the link between the removal of Azerbaijani from the public sphere and the eradication of Azerbaijani culture.
42
Sahakyan LS, Mkrthchyan NS, Patel AN, Rather Mohd RR, Barapatre DS, Saharyan AV, Shaljyan AL, and Antonyan AG. "Psychological and sociocultural adaptation of medical university international students in Armenia." GSC Advanced Research and Reviews 13, no. 2 (November 30, 2022): 269–76. http://dx.doi.org/10.30574/gscarr.2022.13.2.0304.
Abstract:
Moving from one academic environment to another and relocating in a new country to study is becoming an increasingly common occurrence. The article deals with the problem of socio-cultural adaptation of foreign students who come to study in Armenia at medical universities. Based on the results of a study conducted in 2021-2022, the degree of adaptability of Indian students to the new social, cultural and academic realities of Armenia was studied. The object of the study was 140 students who arrived from India and study at the Mkhitar Gosh Armenian-Russian International University. It has been established that the most important factors for successful adaptation to new conditions for a foreign student are overcoming the language barrier, creating a favorable communication system of interaction, getting used to the conditions of the Armenian education system. Most of the respondents agreed that they like the Armenian culture and that there are linguistic similarities between the two peoples. This fact can serve as a basis for successful adaptation to the Armenian reality. Conclusion: This study identifies to lighted critical issues in supporting international students with adaptation problems to university life in Armenia. It is on this basis that we can talk about symmetrical adaptation. The results of the study can be used in educational activities to optimize the process of adaptation of foreign medical students.
43
Dadoyan, Seta B. "The Phenomenon of the Fatimid Armenians." Medieval Encounters 2, no. 3 (1996): 193–213. http://dx.doi.org/10.1163/157006796x00153.
Abstract:
AbstractThis study is an initial statement in support of a broader thesis concerning the contexts in which a re-evaluation of Armenian history and interactions between Armenians and Muslims can be attempted. Through a contextual study of all information, including such marginalized data as the history of the sects, obscure episodes such as the "Armenian period" during the last century of the Fatimid caliphate will not only be given explanations, but also contribute to the reconstruction of a hitherto concealed stratum in the medieval history of the Near East.
44
Galstyan, Anahit, and Julietta Sargsyan. "The Impact of English on Armenian." Armenian Folia Anglistika 6, no. 1-2 (7) (October 15, 2010): 79–82. http://dx.doi.org/10.46991/afa/2010.6.1-2.079.
Abstract:
It is no news that English has turned into a language of global significance. The influence of English can be observed in various social-political, scientific, economic, cultural spheres in Armenia in recent decades. The present article aims to investigate the impact of English on the Armenian language and culture. The research has been conducted in two directions:
paralinguistic examination which includes about 70 respondents with different professions and belonging to different sex and age groups.
linguistic research based on various articles, commercials and posters, as well as the material collected from various specialized dictionaries.
45
Arakelyan, Tatevik. "The role of Armenian language in the preservation of Armenian identity." Scripta Neophilologica Posnaniensia, no. 15 (August 14, 2018): 7–12. http://dx.doi.org/10.14746/snp.2015.15.01.
46
Khachatryan, Lalik. "On the Relationship Between Thinking and World Language Modeling: Based on Old Armenian Language Materials." WISDOM 12, no. 1 (June 16, 2019): 6–15. http://dx.doi.org/10.24234/wisdom.v12i1.237.
Abstract:
The analysis of the issues concerning the relationship between thinking and world language modeling showcases that linguistic modelings are at the forefront of the Old Armenian language and regulate the linguistic determinism and linguistic outlook of the society. Examinations of the Old Armenian sentence models and samples reveal that various qualitative manifestations of thinking existed in the 5th century, which are conditioned by the grammatical structure of Old Armenian, and the foreign-language influences. These were displayed both in translated literature and independent bibliographic works. Linguistic determinism as a synchronous maxim can also bear the stamp of foreign-language influences while deeply preserving the peculiarities of national mentality.
47
Aghajanyan, Liana Alekseevna, and Ekaterina Andreevna Iagafova. "The «Union of Armenian Youth» in the structure of the Armenian Diaspora of Samara." Samara Journal of Science 6, no. 4 (December 1, 2017): 193–98. http://dx.doi.org/10.17816/snv201764217.
Abstract:
The paper considers the forms and directions of the activity of the public organization - the Union of Armenian Youth (UAY) in the socio-cultural environment of Samara, and shows its role in the life of the regional community of Armenians. The UAY appeared in 2015 as a youth wing in Samara Armenian national-cultural autonomy Nairi. Currently it is engaged in organizing both youth events and large public events in the Armenian community. The main activities of the UAY are organization of national (Armenian) public events, thematic exhibitions, festivals in Samara and in the Samara Region; organization of work of national collectives; Sunday schools of the Armenian language, history and culture of the Armenian people; organization of participation of the UAY members in joint activities of other national public institutions on the territory of the Samara Region. The activities of the UAY are connected with the social life of the Armenian community of Samara and the region. Due to the activity of young people, the activities of Armenian public organizations are visible in the public space of the Samara Region. During a short period of time, the UAY has accumulated considerable experience of public activity, which contributes to the productive work of the organization. At the same time, there are some problems in its activity in cooperation with other Armenian organizations of the region. Being the most active part of the Armenian community of Samara, the UAY continues to develop dynamically, attracting new members to the organization and improving the forms of work in the Armenian community. The research is based on the analysis of field materials, the organizations archive and Internet resources.
48
Caha, Pavel. "Classical Armenian declension." Nordlyd 36, no. 1 (January 1, 2009): pp. http://dx.doi.org/10.7557/12.220.
Abstract:
<!--[if gte mso 10]> <mce:style><! /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Vanlig tabell"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} > <! [endif] > <p class="MsoNormal"><span lang="EN-US">This paper looks in detail at the Classical Armenian declension. I argue that the system provides insights into two central issues in this empirical domain: the morphosyntactic structure of the forms which make up a case paradigm, and the fine working of spell-out. On the empirical side, I highlight a connection between case syncretism and its synthetic vs. analytic expression. More specifically, case syncretism in the language is restricted by contiguity in a linear order of cases. In the same ordering, analytic expression of categories gradually replaces synthetic expression. The technology which is proposed to account for this is a core part of nanosyntax (Starke 2005, this volume): fine grained syntax, and phrasal spell-out. Particular attention is devoted to the interaction of the Superset Principle and the “Biggest wins” theorem, two core components of the nanosyntactic spell-out machinery.</span><-->
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Amirkhanyan, Mikhail, Larisa Pavlova, and Irina Romanova. "Reconstruction of the «Armenian» Text in the Russian Poetry of the XX Century (Computer Research Experience)." Izvestia of Smolensk State University, no. 2(50) (July 2, 2020): 5–21. http://dx.doi.org/10.35785/2072-9464-2020-50-2-5-21.
Abstract:
The article describes a study on the reconstruction of the so-called «Armenian » text in Russian poetry. Russian folklore and ancient Russian literature have already mentioned Armenian literary portrait that was finally formed in Russian literature
only in the ХХ century, after the tragic events in the history of Armenia in 1915. Through applying the software complex «Hypertext search for companion-words in
author's texts» to the representative corpus of the Russian language poems on the Armenian theme (65 works of different poets), lexemes marking the minimal themes
of the «Armenian» text have been identified. These lexemes act as dominant components of the «Armenian» lexical combinations presented in the poems of Russian poets («Ararat», «Yerevan», «mountain», «sky», «ground», «blood», «heart», «soul»,
«flame», «eternal») and optional ones («hostile», «to rot», «myopic», «book», «child», «Komitas», etc.). The common lexical combinations will allow the authors to establish intertextual links, which form the basis of the «Armenian» text in Russian
poetry. However, in most cases poems have no intertextual links that could signal the influence of one text on another. The coincidence of vocabulary in the texts is usually
explained by geographical and historical realities, as well as a poetic tradition.
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Petrosyan, Vardan Z. "Diachronic and achronic characteristics of a dull sibilant ս (s) of Old Armenian language." Sibirskiy filologicheskiy zhurnal, no. 3 (2022): 183–95. http://dx.doi.org/10.17223/18137083/80/15.
Abstract:
The vast majority of the Armenian words of Indo-European origin with ս (s) have the nasalized *ḱ as their prototype. By combining back-lingual prototypes (comp. *ḱ, *k, *g՛, *gh) from one side and all the sibilant prototypes (comp. *s, *(s)s, *z, *z / s, *(p)s, *s(p), *s(t), *s(kh)) from the other side, a 2 : 1 quantitative proportion can be established in favor of the posterior ones. The number of the words restored with nasalized voiceless back-lingual *ḱ is about 1.7 times higher than those restored with fricative voiceless sibilant *s. However, quantitative prevalence is not yet sufficient to consider Indo-European *ḱ the original prototype of the Armenian ս (s), thus the initial phoneme from which the Old Armenian sibilant ս (s) could have derived after the separation of Armenian from the common Indo-European language. There are two reasons preventing such a conclusion: 1) the prototype with *s is restored for numerous Armenian words in comparative Armenian studies; 2) the first and second nasalization of the Indo-European back-lingual, which also resulted in sibilant phonemes in Indo-European languages, all dating back to a later period. The twofold quantitative prevalence of the cases of transition of Indo-European *ḱ to Armenian ս (s) compared to the transition of *s > ս (s), is likely to have originated similarly to the transition from the nasalized back-lingual occlusives to fricatives and occlusive-fricatives. It was a common phenomenon not only in Armenian but also in almost all of the eastern (satəm) group languages.