Journal articles on the topic 'Armenian religious architecture'
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Mkhitaryan, Narine Emil, and Sherly Andranik Avedian. "Architecture Stages and Features of Compositional Formations of Khachkars." Journal of Architectural and Engineering Research 2 (June 29, 2022): 52–58. http://dx.doi.org/10.54338/27382656-2022.2-008.
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The article touches upon the origin of khachkar art, symbolism, stages of compositional development, as well as characteristics of artistic means. Since the 9th century, khachkar art has become a means of expressing the spiritual aspirations, religious perceptions and ideas of the Armenian nation. Thousands of khachkars, being one of a kind, are scattered not only throughout the Republic of Armenia and Arcakh, but also in the territory of Historical Armenia, including Turkey and Nakhichevan, as well as the Armenian colonies. Unfortunately, thousands of khachkars have been destroyed by vandals, who have tried and are trying to erase the Armenian trace outside the territory of present-day Armenia. The study aims at systematical presentation of the sequence of the phased development of khachkars, the compositionl, ornamental and national features typical of each period. We think that any research devoted to those purely Armenian monuments is still up-to-date and can enrich the list of scientific works dedicated to Armenian culture.
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MARANCI Ch. "The Historiography of Armenian Architecture: Josef Strzygowski, Austria and Armenia." Revue des ?tudes Arm?niennes 28, no. 1 (April 14, 2005): 287–308. http://dx.doi.org/10.2143/rea.28.1.505084.
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MARANCI, Ch. "The Historiography of Armenian Architecture." Revue des Études Arméniennes 28 (January 1, 2002): 287–308. http://dx.doi.org/10.2143/rea.28.0.505084.
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Baeva, O. V. "The Surb Gevorg Church in the Village of SultanSaly. The “Russian-Byzantine” Style in the Temple Architecture of the Don Armenians." Art & Culture Studies, no. 4 (December 2022): 286–303. http://dx.doi.org/10.51678/2226-0072-2022-4-286-303.
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In the settlements of the Don Armenians, founded in the last quarter of the 18th century by immigrants from the Crimea, many churches were built. By the beginning of the 20th century, more than ten stone churches were erected on the territory of the Armenian district. One of them is the Surb Gevorg church in the village of Sultan-Saly the architecture of which this study is devoted to. It was built in the 1860s in the “RussianByzantine” style, which stylistically distinguishes it from the rest of the temples of the Don Armenians, even those whose construction was chronologically close to that of Surb Gevorg. The temple is a unique example of the appeal of Armenian Gregorians to this style. The article presents the conclusion that the church was built according to the pattern projects of K. Thon designed in 1838. Based on archival written sources, drawings, photographic materials, and on-site observation, the author of the article studies the initial project, which remained unimplemented, the history of construction and architecture of the church of Surb Gevorg, and its place in religious construction of the Don Armenians and Russian architecture of the 19th century.
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Şeker, Burçin Şenol, and Merve Özkaynak. "Seismic Performance Evaluation of Historical Case Study of Armenian Architecture Tekor Church." Civil and Environmental Engineering Reports 32, no. 2 (June 1, 2022): 36–52. http://dx.doi.org/10.2478/ceer-2022-0018.
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Abstract Masonry churches, which are one of the cultural heritages, show the historical background, cultural and religious characteristics of the cities and material properties. Churches in the earthquake zone, which are different from each other in terms of typology and have a special importance, are at risk. The aim of this study is to examine the earthquake behavior of a church sample in Turkey and to provide a guide for structures with similar typology. The building was modeled and subjected to dynamic loads using macro modeling technique. Free vibration mode shapes were determined by modal analysis, and it was determined that these modes were mainly in the form of translation of the upper part of the structure. In the time history analysis, the stress and deformation values were determined. It has been observed that the stresses take high values at the supports and top of the main columns and in the arches connecting these columns to the side walls. It was concluded that the deformations reached their maximum values at the apex of the triangular gable walls in the upper part of the building. The results obtained are consistent with the damage the church received in past earthquakes.
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Canitez, Ilker Salih, and Tulay Canitez. "Wood Construction System of Traditional Edirne Houses." Advanced Materials Research 778 (September 2013): 935–42. http://dx.doi.org/10.4028/www.scientific.net/amr.778.935.
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Architecture heritage is one of the most considerable items that create the identity of the city. Architecture heritage transmits to following generation with its original form and special features are the basic principle of conservation. The most characteristic factor for continuity is fixed building materials and building technologies. Through the study; it is analyzed those wood constructions, usage of materials and methods of construction were built in the late 19 century and early 20 century and also hardly accessible in Edirne where the societies lived together with their different national and religious values (Grek, Bulgarian, Armenian, Jewish...). It is intended to secure this cultural heritage with its methods of construction and all details against the danger of extinction and to transmit following generations. Keywords: Wood Construction System, Tradional House, Sustainable Conservation
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El-Ashmouni, Marwa. "INTERROGATING EGYPTIAN NATIONALISM: TRANSCULTURAL ARCHITECTURE AT THE RAGGED EDGE OF EMPIRE." International Journal of Architectural Research: ArchNet-IJAR 12, no. 1 (March 29, 2018): 36. http://dx.doi.org/10.26687/archnet-ijar.v12i1.1309.
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This paper examines the discursivity of nationalism in Egypt during the late nineteenth century; a period of vibrant political and architectural transformation that manifests the ragged edge of British empire. To explore this discursive terrain, this paper examines the transnationalism of multiethnic intellectuals and architectural themes. Progressive intellectuals, including the Armenian and Jewish Italian Adib Ishaq, and Yaqub Sanu—all disciples of the originally Persian scholar Jamal al-Din al-Afghani—coincided with the design of ambivalent architectural themes. The architecture and urban context of this period, whether patronized by the colonized or the colonizer, reflected the notion of transculturation through mutual fluctuation and ambivalence between traditional and imperial expressions. Projects such as the Egyptian Museum, Muntazah Palace, Awqaf building, the Lord residency, and the New Hotel, coincided with a context that interprets the ‘contact zone’—a concept posited by the theorist Mary Louise Pratt in Imperial Eyes: Travel Writing and Transculturation (2007). For Pratt, the contact zone is a site of creative possibility, where innovative exemplars of transculturation, resulting in the mutual transformation of subjects and histories after their trajectories intersect in a space of copresence. The aim is to fray polarized representations of nationalism and to better appreciate the progressive creative and intellectual transformation that shaped Egypt ahead of the militaristic or religious expressions of nationalism that dominated the twentieth century.
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Goncharova, N. N. "THE COMPOSITION OF ANTON CHEKHOVʼs “THE STEPPE” AND THE ARCHITECTURE OF THE CATHEDRAL OF ST BASIL THE BLESSED." Bulletin of Udmurt University. Series History and Philology 32, no. 2 (April 29, 2022): 326–34. http://dx.doi.org/10.35634/2412-9534-2022-32-2-326-334.
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The composition of “The Steppe” is considered within the linguo-semiotic approach, first, as a metaphor for the architecture of the Cathedral of St Basil; second, as a metaphor for the historical process, with the idea of Moscow as the Third Rome and the New Israel emphasized. The connection between the chapters and the deities and saints to whom the churches of the cathedral are dedicated is shown. The Church of St Nicholas of N. can be correlated with the southern Side-church of St Nicholas Velikoretsky. Chapter 2 mentions Alexander I of Russia. In Chapter 3 allusions to the story of Abrahamʼs hospitality are found. Panteley, Emelyan, and Vasya parody the three holy hierarchs; the gentleman and lady from the church parody St Cyprian and Justina. St Gregory of Armenia is referred to by mentioning Armenian settlements. Chapter 7 describes the entry of the waggons into the city. Chapter 8 contains allusions to the life and а posthumous miracle of St Barlaam of Khutyn. Analogies are drawn with the Book of Amos, after whom Alexander Svirsky was named. The journey takes place in the opposite direction to the movement of the sun, with which the Church of the Intercession of Our Lady is identified, and in terms of its duration corresponds to Godʼs creation. The historical process is limited by the events described in the Book of Genesis and the Revelation of St John the Divine. Classical antiquity is represented by Deniska, the Old Testament period by Moisei Moiseichʼs family, the period of religious syncretism by the drivers, the New Testament period by Konstantin Zvonyk. Going round the cathedral is an allusion to the story of the fall of Jericho and Jesusʼs words about the destruction of the Temple of Jerusalem.
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Sanasaryan, A., and M. J. Viñals. "DIAGNOSIS OF TOURISM ENHANCEMENT OF THE UNESCO WORLD HERITAGE ENSEMBLE OF APOSTOLIC CHURCHES OF ARMENIA." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIV-M-1-2020 (July 24, 2020): 551–57. http://dx.doi.org/10.5194/isprs-archives-xliv-m-1-2020-551-2020.
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Abstract. Among thousands of UNESCO World Heritage Sites around the world, three groups belong to the Republic of Armenia; Cathedral and Churches of Echmiatsin and the Archaeological Site of Zvartnots (2000), Monasteries of Haghpat and Sanahin (1996, 2000), and Monastery of Geghard and the Upper Azat Valley (2000). All of them are distinctive representatives of Armenian Apostolic Church. Their uniqueness lies in their historical origin (dating back to the 4th century), singular architectural style and their ability to provide spiritual support to Armenians from ancient times. Almost all of them are still used for their original (religious) purpose. Nevertheless, in some cases poor public visitation is observed. Being the first example of this kind of research in Armenia, the objective of this study is to analyse and make a diagnosis of the current condition of the sites regarding the public visitation and tourism uses, as well as to propose heritage enhancement tools to improve the physical and intellectual access to them. The methodology includes the combination of observational fieldwork, revision of scientific bibliography, as well as preparation of a complete heritage inventory of these sites. Assessments are performed both from the tourism point of view and for the intrinsic values of these monuments, following technical criteria. The results of this study attest to the tourism potential of those churches. Particularly, the Monastery of Geghard and the Cathedral of Echmiatsin are unique and of significant importance due to their accessibility, good conservation conditions and attractiveness.
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Gadjiev, Murtazali S., Arsen L. Budaychiev, Abdula M. Abdulaev, and Askekhan K. Abiev. "EXCAVATION OF DERBENT SETTLEMENT IN 2017." History, Archeology and Ethnography of the Caucasus 16, no. 2 (July 12, 2020): 461–88. http://dx.doi.org/10.32653/ch162461-488.
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The article is dedicated to the results of 2017 season excavations of Derbent settlement which existed before construction of the Derbent defensive complex at the end of 560-s. This settlement was gradually left after the construction of a new city given the new name Derbent (Darband). The cultural layers and the construction remains (rooms 6, 7, 8, 9) of the 5-th – 6-th centuries AD, the medieval Muslim burials which have been dug in the layer of the settlement were open in the southern sector of the excavation area XXV.
The revealed complex of inhabited and economic constructions including 9 rooms is dated the 5th century AD on the basis of chronological indicators (bronze belt buckles, fibula) and other archeological finds (including, Sasanian pottery). Authors consider that this complex has stopped existence during the military-political events of the middle of the 5th century or of the beginning of the 6th century, namely in the period of an anti-Sasanian revolt of 450-451 or Iran-Savir war of 503-508 AD.
The materials obtained during excavations shed new light on issues of historical topography and layout, stratigraphy and chronology, architecture and construction, economic activity, culture and life of the inhabitants of the Derbent settlement which is identified with the city-fortress of Chor/Chol known for ancient Armenian, Georgian, Syrian, Early Byzantine and Arab authors and which was the important administrative, military and religious center of East Caucasus. The received materials characterize culture.
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Gadjiev, Murtazali S., Arsen L. Budaychiev, Abdula M. Abdulaev, and Askerkhan K. Abiev. "EXCAVATION OF DERBENT SETTLEMENT IN 2019." History, Archeology and Ethnography of the Caucasus 18, no. 2 (June 23, 2022): 519–42. http://dx.doi.org/10.32653/ch182519-542.
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The article is dedicated to the results of 2019 season excavations of Derbent settlement which existed before construction of the Derbent defensive complex at the end of 560-s. This settlement was gradually left after the construction of a new city given the new name Derbent (Darband). The cultural layers and the construction remains (rooms No. 7, 8, 9, 10, 11) of the 5-th – 6-th centuries AD, the medieval Muslim burials (No. 31-37) which have been dug in the layer of the settlement were open in the southern sector of the excavation area XXV.
The revealed complex of inhabited and economic constructions including 11 rooms is dated the 5th century AD on the basis of chronological indicators (bronze belt buckles, fibula) and other archeological finds (including, Sasanian pottery). Authors consider that this complex has stopped existence during the military-political events of the middle of the 5th century or of the beginning of the 6th century, namely in the period of an anti-Sasanian revolt of 450-451 or Iran-Savir war of 503-508 AD.
The materials obtained during excavations shed new light on issues of historical topography and layout, stratigraphy and chronology, architecture and construction, economic activity, culture and life of the inhabitants of the Derbent settlement which is identified with the city-fortress of Chor/Chol known for ancient Armenian, Georgian, Syrian, Early Byzantine and Arab authors and which was the important administrative, military and religious center of East Caucasus. The received materials characterize culture.
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Блохин, В. С. "The Construction of Russian Orthodox Churches in Erebuni." Вестник Рязанского государственного университета имени С.А. Есенина, no. 2(67) (July 23, 2020): 16–24. http://dx.doi.org/10.37724/rsu.2020.67.2.002.
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Актуальность выбранной тематики определяется современным состоянием связей между Русской православной и Армянской апостольской церквами. Систематический характер данные связи приобрели после вхождения Восточной Армении в состав России. В настоящее время деятельность православных храмов на территории Армении и армянских епархий в России является одним из факторов, способствующих укреплению не только церковных, но и политических отношений между двумя государствами. Цель статьи — анализ феномена возникновения русских православных храмов в административном центре Восточной Армении — Эривани (совр. Ереван, Республика Армения), во второй половине XIX — начале XX века. Кратко приводится степень изученности указанной тематики. Предмет исследования составляет комплекс обстоятельств, связанных с процессом появления русских православных храмов в Эривани. На основании неопубликованных ранее архивных источников из фондов Национального архива Республики Армения воссозданы детали строительства церковноприходской школы и Николаевского православного кафедрального собора, показаны технические недостатки здания собора, обнаружившиеся в ходе его использования для богослужебных целей, приведены имена и фамилии первых священнослужителей собора. Проанализированный материал позволяет сформулировать вывод об укреплении к рубежу XIX–XX веков позиций Русской православной церкви в Восточной Армении в целом и в Эривани как губернском центре в частности, что было вызвано в наибольшей степени политическими мотивами: активизацией русификаторского курса в Закавказье, стремлением Российского правительства воздействовать на русских сектантов. Историческое значение процесса возникновения православных храмов в Эривани заключается, во-первых, в появлении традиций русского православия в будущей столице Армении, во-вторых, в создании обстоятельств для учреждения Эриванского (Ереванского) викариатства Русской православной церкви в 1912 году и, в-третьих, в поддержании межконфессиональных связей между Русской православной и Армянской апостольской церквами в современных условиях. The present state of relations between the Russian Orthodox Church and the Armenian Apostolic Church accounts for the relevance of the issues discussed in the article. When Eastern Armenia became part of Russia, the relations between the Russian Orthodox Church and the Armenian Apostolic Church acquired a systemic character. In our time, Russian Orthodox churches functioning in the territory of Armenia and Armenian eparchies promote religious and political connections between the two countries. The aim of the article is to analyze the construction of Russian Orthodox churches in Erebuni, the administrative center of Eastern Armenia (now known as Yerevan, the capital of the Republic of Armenia) in the late 19th— early 20th centuries. The article explores the circumstances associated with the appearance of Russian Orthodox churches in Erebuni. The article investigates previously unpublished archival documents stored in the National Archival Fund of the Republic of Armenia. The article reconstructs the details of the construction of St. Nicolas Orthodox Cathedral and Erebuni parochial school. The article shows some architectural drawbacks of the cathedral which became obvious when the cathedral was opened and started functioning. The article provides names and surnames of the first priests who served in the cathedral. The analyzed data enables the author to conclude that at the turn of the 19th — 20th centuries, the Russian Orthodox church strengthened its position in Erebuni and in Eastern Armenia, in general. The situation was politically motivated by the pro-Russian sentiments Transcaucasia and by the desire of the Russian government to exert pressure on Russian sectaries. The appearance of Russian Orthodox churches in Erebuni is historically significant, for it encouraged the spread of Russian Orthodox traditions in the capital of Armenia, promoted the establishment of the Armenian Apostolic Vicariate in Russia in 1912, and encouraged the inter-confessional relations between the Russian Orthodox Church and the Armenian Apostolic Church in modern conditions.
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Aqıl qızı Məmmədova, Vəsilə. "Proposals for the restoration of architectural monuments of Jabrayil, Gubadli and Zangilan." ANCIENT LAND 11, no. 5 (May 27, 2022): 42–47. http://dx.doi.org/10.36719/2706-6185/11/42-47.
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Qarabağın tarixi abidələrinin ermənilər tərəfindən dağıdılması mədəni və mənəvi tariximizə qarşı təcavüzdür. İşğal zamanı Qarabağın zəngin tarix-memarlıq abidələri yandırılmış, dağıdılmış, talan edilmiş və ya baxımsızlıq ucbatından yararsız hala salınmışdır. Bu abidələrə Cəbrayıl, Qubadlı və Zəngilan rayonlarında yerləşən bir sıra məscidlər, ziyarətgahlar, türbələr və digər tarixi-dini tikililər daxildir. Qarabağın erməni işğalçılarından azad edilməsi bizə imkan verir ki, bu ərazilərdəki tarixi-memarlıq abidələrinin hazırkı vəziyyətini araşdıraq, onların bərpası üçün tədbirlər görsün. Açar sözlər: Qarabağ, Cəbrayıl, Qubadlı, Zəngilan, tarixi abidələr Vasila Aqıl Mammadova Proposals for the restoration of architectural monuments of Jabrayil, Gubadli and Zangilan Abstract The destruction of Garabagh's historical monuments by armenians is an aggression against our cultural and spiritual history. During the occupation, the rich historical and architectural monuments of Garabagh were burned, destroyed, looted or rendered useless due to neglect. These monuments include a number of mosques, shrines, tombs and other historical and religious buildings located in the Jabrayil, Gubadli and Zangilan districts. The liberation of Garabagh from armenian agressors allows us to investigate the current state of historical and architectural monuments in these areas and take measures to restore them. Key words: Garabagh, Jabrayil, Gubadli, Zangilan, historical monuments
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Vusala, Mammadzade. "ALBANIAN HISTORICAL AND ARCHITECTURAL MONUMENTS ILLEGALLY RESTORED AND FALSIFIED DURING THE OCCUPATION OF NAGORNO-KARABAKH." Scientific Journal of Polonia University 52, no. 3 (August 30, 2022): 90–95. http://dx.doi.org/10.23856/5211.
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The material and cultural monuments of Nagorno-Karabakh, which were condemned to destruction by the Armenians, are our irreplaceable national wealth as a stone memory of our history. These monuments are not only material and cultural, but also “archive” pages of our spiritual history. The destruction of historical monuments of Nagorno-Karabakh was faced with the threat of erasing the fossilized memory of our history of culture and morality. The article states that the Azerbaijani state not only carries out the restoration of churches and other historical and architectural monuments in the territory of Azerbaijan but also takes an active part in the restoration and conservation of historical monuments included to many World Cultural Heritage outside the country. The peoples of different faiths and their temples living in its territory of Azerbaijan as a tolerant country are evident with undeniable facts. The “Armenian church” can be seen in the center of Baku city, in which the state of Azerbaijan shows the care it shows to other religious monuments. As Azerbaijan is a multi-ethnic and tolerant country, just as aborigines respect the religious monuments, places of faith and cultural values of minority peoples, the same feeling of respect for the national-cultural values of the aborigines, that is, Azerbaijanis, should also be promoted. Thus, as the sense of respect for one's culture among peoples and nations increases, it will also increase the respect and esteem of one's another.
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KONDRATІEVA, Iryna. "THE METHODOLOGY OF ROMAN INGARDEN IN THE STUDY OF RELIGIOUS ART." Almanac of Ukrainian Studies, no. 31 (2022): 95–99. http://dx.doi.org/10.17721/2520-2626/2022.31.13.
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Purpose of article is the disclosure of Roman Ingarden's aesthetic methodology as an important basis for the analysis of religious art. Methodology of the research is to use the phenomenological method of Roman Ingarden as a methodological basis in the analysis of religious art in the paradigmatic dimension of Religious Science. For the first time, the methodological potential of the aesthetic concepts of the Polish phenomenologist Roman Ingarden in the study of religious art on the example of the Armenian Cathedral of Saint James in Jerusalem as an example of an architectural narrative has been proved. In particular, separate phases of the aesthetic experience, which is based on religious values: an introductory emotion (entrance to the architectural complex, immersion in the buried light of the temple space), the constitution of the aesthetic object (iconography, decoration, the basilical structure of the building, the throne of Saint James, the relics of James the Greater and James, brother of the Lord); contemplation of the subject of perception and emotional “response” after recognizing its value (comprehension of the Christian message of this place, understanding of life as a pilgrimage to eternity, internal personal change of man, catharsis). The phenomenological theory of Roman Ingarden can be used in the study of religious art with a structured allocation of its content, which implicitly contains aesthetically marked axiological dominant, whose verification is possible through the analysis of certain artistic means of the corresponding art form. In further studies in religious studies (this may also apply to studies in aesthetics or cultural theory), it is advisable to trace other angles of the philosophical and aesthetic teaching of Roman Ingarden, which creates a heuristic space for a wellfounded interpretation of works of religious art, which is especially important for their understanding not only by scientists, but also and believers in acts of communication with the supernatural, a deeper understanding of religious practices and sacred worship.
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Petrosyan, Hamlet. "Politics, Ideology and Landscape: Early Christian Tigranakert in Artsakh." Electrum 28 (2021): 163–87. http://dx.doi.org/10.4467/20800909el.21.012.13370.
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Tigranakert in Artsakh was founded at the end of 90s BC by the Armenian King Tigranes II the Great (95–55 BC) and in the Early Christian period continued to play a role of an important military-administrative and religious center. As аresult of excavations the Early Christian square of the Central district with two churches, remains of a monumental stela witha cross, as well as an Early Christian underground reliquary and a graveyard were unearthed. The sepulchre-reliquary was opened under the floor of the small church of early Christian Square. It has only the eastern entrance. As had been shown by further excavations Saint Grigoris’s sepulchre-reliquary in Amaras also had an eastern entrance. Saint Stephanos’s reliquary in Vachar also has only an eastern entrance. All these three structures are dated from 5th–6th centuries. In early Christian East the only tomb that had an only eastern entrance is Holy Sepulchre in Jerusalem. Analysis of the data on Vachagan the Pious (end of 5th–early 6th centuries), king of Albania (which included since the middle of 5th century the eastern provinces of Greater Armenia – Artsakh and Utik), allows us to conclude that at the end of the 5th century the king initiated theecclesiastical reform, trying to link the origin of the Albanian church to Jerusalem. One ofthe manifestations of this reform was the creation of the legend of the Apostle Yeghisha arriving to Albania from Jerusalem. Comparative analysis of archaeological, architectural and written data leads to the conclusion that all three tombs with the single east entrance are the result of the reformist activity of Vachagan, and the idea of single eastern entrance, most likely, was taken from the tomb of the Holy Sepulchre in Jerusalem. A new approach to the localizations of Early Christian sanctuaries in and near Tigranakert allows to compare this sacred area with early Christian sacred topography of Jerusalem.
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Tovmasyan, Gayane, and Marine Gevorgyan. "The History, Culture and Architecture as a Potential of Urban Tourism Development: Evidence from Armenia." SocioEconomic Challenges 6, no. 2 (2022): 42–49. http://dx.doi.org/10.21272/sec.6(2).42-49.2022.
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The article presents a brief history of the founding of the capital Yerevan, some examples of the history and architecture of Armenia, which has a tourist attraction. Yerevan is rich in historical, cultural and scientific monuments, which together with hotels, restaurants, clubs, and various places of entertainment are tourist resources․ The paper is dedicated to urban tourism development issues. The main purpose of the research is to explore urban tourism development opportunities and main challenges in Yerevan, the capital of Republic of Armenia. Investigation of the topic is carried out in the following logical sequence: presentation of historical-cultural monuments, museums of scientific, and cultural interest visited by tourists, the main touristic assets, the main social-economic indicators and tourism infrastructures of Yerevan are discussed, then the main obstacles are analyzed. Yerevan is 2803 years old; it is rich with cultural-historical monuments. Yerevan has all the opportunities for historical, cultural, religious, gastronomic, entertainment, adventure, educational, medical, festival, and MICE tourism development. The methodological tools of the research methods are historical description, historical analysis, statistical methods, also SWOT analysis. The object of the research is Yerevan city and the subject of the research is tourism development issues in Yerevan. The results of the analysis shows that correlation coefficient is high in Yerevan between volume of tourism services and GDP, volume of tourism services and GDP per capita, volume of tourism services and employment. Also, SWOT analysis reveals the main strengths, weaknesses, opportunities and threats of tourism development in Yerevan. The research theoretically proves and empirically confirms that tourism has a significance role for sustainable development of the city. Based on the main analysis, some recommendations are carried out towards creating sustainable tourism development plans, improving marketing, statistical recording, increasing touristic information in the city, developing infrastructures, investing in more sustainable and smart solutions in city development. The main sustainable solutions should be connected with the transport system, water and waste recycling mechanisms, energy efficiency, construction, increasing green areas, and-so-on. The results of the research can be useful for municipalities for elaborating urban tourism development plans which will lead to sustainable development.
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Лаврентьева, Е. С. "THE “STATUS QUO” AT THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM AND ITS INFLUENCE ON THE ARCHITECTURAL APPEARANCE OF THE CHURCH." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 159–79. http://dx.doi.org/10.25995/niitiag.2019.11.2.010.
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В статье рассматривается изменение архитектурного облика Храма Гроба Господня под влиянием законодательных актов, на протяжении длительного периода регулировавших правовой статус христианских общин в этом грандиозном сооружении. Несмотря на то что значительная часть документов публиковалась в научной литературе, впервые предпринимается попытка рассмотрения документов в длительной перспективе: начиная с грамоты халифа Умара Ахтинаме, 638 г., до доклада секретариата Согласительной комиссии ООН, 1949 г. Цель исследования - определить наиболее значимые аспекты жизни храма и наиболее яркие эпизоды интенсивной борьбы христианских конфессий за право владения святынями храма, оказавшие влияние на формирование его архитектурного облика, попытаться выявить максимально достоверные сведения о пребывании в храме христианских монашеских общин. В статье ограниченно поданы сведения о пребывании некоторых конфессий, и главное внимание уделено взаимоотношениям греков и латинян, внесших основной вклад в сложение структуры храма. В настоящее время Храм Воскресения в Иерусалиме разделен между шестью христианскими конфессиями: греческая православная, римская католическая, армянская апостольская, сирийская православная, коптская православная, эфиопская православная церквями. Основные права на владение святыней и, следовательно, на внутреннее пространство храма имеют греки (греко-иерусалимская патриархия), латиняне (католический орден францисканцев) и армяне (представители армяно-апостольской церкви), в то время как копты, сирийцы и абиссинцы пользуются малыми правами. Но и по сей день споры, связанные с владением отдельными престолами и приделами храма, не прекращаются. Актуальность исследования, посвященного детальному рассмотрению споров между христианскими общинами, в результате которых менялся облик храма, позволит определить степень сохранности памятника в его первоначальном виде (IV в.). The article discusses the change in architectural appearance of the Church of the Holy Sepulcher under the influence of legislative acts regulating the legal status of Christian communities at the Church itself. Despite the fact that a considerable part of the documents were published in the scientific literature, for the first time an attempt is made to consider older documents (beginning with the letter of the Caliph Umar Ahtiname, 638, to the Working Paper prepared be the Secretariat, UNCCP, 1949). The aim of the research is to identify the most significant aspects of the Holy Sepulchre history, the most striking episodes of the intensive struggle between religions for the right to own the shrine, and what influenced the formation of its architectural appearance. The report will also try to reveal the most reliable information about the adobe of Christian monastic communities in the Church of the Holy Sepulchre. The article provides limited information on the presence of certain confessions, and the main attention is paid to the relationship between the Greeks and the Latins, who made the main contribution to the structure of the Church. Currently, the Church of the Resurrection in Jerusalem is divided between six Christian denominations: Greek Orthodox, Roman Catholic, Armenian Apostolic, Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox Churches. The main rights to the possession of the shrine and, therefore, to the inner space of the Church of the Holy Sepulchre belong to the Greeks (the Orthodox Patriarchate of Jerusalem), the Latins (the Catholic Order of Friars Minor) and Armenians (representatives of the Armenian Apostolic Church), while the Copts, Syrians and Abyssinians use lesser rights. To this day disputes related to the possession of altars and chapels at the Church of the Resurrection are ongoing. The relevance of the study, devoted to the detailed consideration of disputes between Christian communities, as a result of which the appearance of the Church of the Holy Sepulchre changed, will allow to determine the degree of preservation of the monument in its original form (4th century).
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MIONEL, Viorel. "FROM RELIGIOUS SEGREGATION TO CULTURAL HERITAGE.THE CASE OF THE ARMENIAN COMMUNITY IN BUCHAREST." Journal of Urban and Regional Analysis 11, no. 1 (September 22, 2020). http://dx.doi.org/10.37043/jura.2019.11.1.5.
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Religious segregation is a process with a very long history, but which has been little analyzed within the Romanian scientific literature. The paper proposes a detailed discussion of how the Armenian community in Bucharest was geographically segregated because of religious reasons by the rest of the Orthodox inhabitants of the city almost five centuries ago. The analysis made by the national and international literature on this subject reveals substantial gaps, with multiple theoretical difficulties in explaining how religious segregation can end up in cultural heritage. Incorporating the urban segregation theory and urban culture, the research proposes an exploratory case study as a conceptual basis for future similar studies. The analyzed data have shown that, in time, due to the expansion of urban space and to certain religious concessions, cities can be the beneficiaries of high-value physical elements with an impact on urban culture, architecture and landscape, all thanks to religious segregation.
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Միրիջանյան, Դիաննա, Արսեն Հարությունյան, Դավիթ Դավթյան, Ավետիս Գրիգորյան, and Աստղիկ Բաբաջանյան. "Երևանի քաղաքաշինության առանձնահատկությունները պարսկական իշխանության շրջանում." Herald of Social Sciences, January 27, 2023, 323–48. http://dx.doi.org/10.53548/0320-8117-2022.3-323.
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Ուշ միջնադարում պարսկական ճարտարապետությունը և շինարվեստը որոշակի կնիք են թողել Երևանի քաղաքային կերպարի ձևավորման վրա, երբ այն դարձավ Սեֆյան տերության Երևանի կուսակալության վարչական կենտրոնը: Սեֆյանների վերելքով նշանավորվեց պարսկական մշակույթի և ճարտարապետության ծաղկման նոր դարաշրջանը: Նրանց օրոք ստեղծված ճարտարապետական հորինվածքային և ոճական առանձնահատկություններով կառուցված շենքերը ուշմիջնադարյան Երևանի քաղաքային կերպարի անբաժանելի մասն են: Այդ շրջանում Երևանի հայկական հոգևոր-մշակութային, քաղաքացիական և բնակելի շենքերից զատ, պարսիկ խաների օրոք կառուցվում և վերակառուցվում էին Երևանի բերդը, մի շարք մզկիթներ, շուկա-հրապարակներ, իջևանատներ, բաղնիքներ և ինժեներական կառույցներ: Որոշ խաների օրոք, որոնք բարյացակամ վերաբերմունք էին դրսևորում հայերի նկատմամբ, վերականգնվում և բարեկարգվում էին հայկական հոգևոր-մշակութային օջախները: Ուշադրություն էր հատկացվում նաև Երևանի ոռոգման համակարգին և ենթակառուցվածքներին: Персидская архитектура и строительное искусство наложили своеобразный отпечаток на градостроительство Еревана в период позднего средне-вековья, когда город стал административным центром Ереванского ханства в Сефевидской империи. Новый расцвет персидской культуры и архитекту-ры был связан с приходом к власти Сефевидов. Здания с присущими персидской культуре архитектурно-стилистическими особенностями составляют неотъемлемую часть городского облика позднесредневекового Еревана. В этот период, кроме армянских духовно-культурных, гражданских и жилых построек, при персидских ханах были построены и перестроены Ереванская крепость, ряд мечетей, рыночные площади, постоялые дворы, бани и инженерные сооружения. В годы правления некоторых ханов, проявлявших лояльное отношение к армянам, восстанавливались и благоустраивались армянские духовно-культурные центры. Особое внимание было уделено системе водоснабжения и инфраструктуре Еревана. The Persian architecture and construction art influenced the urban planning of Yerevan in the late medieval period when the city was the administrative centre of the Yerevan khanate in the Safavid Empire. The new age of the heyday of the Persian culture and architecture was marked with the rise of Safavids. The edifices built in the Persian architectural and stylistic peculiarities constitute the inseparable part of the Yerevan urban landscape. Along with Armenian religeous and cultural, public and residential buildings the Iranian governors built and rebuilt the Yerevan fortress, a number of mosques, squares, inns, bathhouses, and engineering structures. During the rule of khans who were well-disposed towards Armenians, the Armenian religious and cultural centres were built and restored. The Persian governors paid attention on the water supply system and infrastructure as well.
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Карагезян, Гоар, and Ануш Тер-Минасян. "Восстановление армянского архитектурного наследия за рубежом (Монастырь Сурб Степанос Нахавка Дарашамба)." Journal of Art Studies, February 13, 2023, 245–56. http://dx.doi.org/10.54503/2579-2830-2022.2(8)-245.
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Волею судьбы множество исторических памятников армянской архитектуры на-ходятся вне нынешних границ Республики Армения. Естественно, в течение веков они ветшают, частично разрушаются и нуждаются в реставрации. Реставрация памятников, находящихся на территории других стран – крайне важный, но и трудный процесс. Хорошая традиция в этом вопросе наметилась у нас с Исламской Республикой Иран. Находящийся примерно в 15 км от города Джуга (Джульфа), на правом берегу реки Аракс, монастырь Сурб Степанос Нахавка (Св. Стефана Первомученика или Предтечи) Дарашамба (восточный Атрпатакан) принадлежит к числу армянских памятников на территории Ирана, реставрационные работы над которыми были проведены организацией «Исследования по армянской архитектуре» по инициативе властей Ирана и под не-посредственным руководством Армена Ахназаряна. Слава монастыря, как важного религиозно-культурного центра и в художественном отношении прекрасно решённого комплекса с давних пор привлекала не только местное население, но и всех, кто бывал в этих краях. Крайне интересно «увидеть» монастырь также глазами французского путешественника XVII века Жана-Батиста Тавернье. В книге “Les six voyages de Jean–Baptiste Tavernier” путешественником дается подробное описание монастыря и своего пребывания там во время первого посещения. Ему был оказан теплый прием, присутствовал он и на праздновании армянской Масленицы – Барекендана (Сarnaval). Благодаря своей художественной и исторической ценности монастырь в 2008 году был включён в Список всемирного культурного наследия ЮНЕСКО под наименованием «Армянские церкви Ирана» – вместе с другими армянскими монастырями. By fate, many historical monuments of Armenian architecture are outside the current borders of the Republic of Armenia. Naturally, over the centuries, they got destroyed, and partly collapsed, needing restoration. Restoration of the monuments located on the territory of other countries is an important, but also a difficult process. We have a good tradition in this matter with the Islamic Republic of Iran. Located about 15 km from the city of Jugha (Julfa), on the right bank of the Araks river, the monastery of Surb Stepanos Nakhavka (Protomartyr) of Darashamb (eastern Atrpatakan) is one of the Armenian monuments in Iran, the restoration work of which was carried out by the organization “Research on Armenian Architecture” on the initiative of the Iranian authorities and under the direct supervision of Armen Hakhnazaryan. The reputation of the monastery as an important religious-cultural centre, and an artistically well-designed complex, attracted not only the locals, but also all the foreigners visiting these places. It is interesting to “see” the monastery also through the eyes of the 17th century French traveller Jean-Baptiste Tavernier. In the book “Les six voyages de Jean-Baptiste Tavernier”, the traveller gives a detailed description of the monastery and his stay there during his first visit. He was given a warm welcome, and he was also present at the celebration of the Armenian feast Barekendan (Сarnaval). It is interesting to “see” the monastery through the eyes of the 17th century French traveler Jean-Baptiste Tavernieras well. In the book “Les six voyages de Jean-Baptiste Tavernier”, the traveller gives a detailed description of the monastery and his stay there during his first visit. He was given a warm welcome, and was also present at the celebration of the Armenian feast Barekendan (Сarnaval). Due to its artistic and historical value, the monastery was included on the UNESCO World Heritage List in 2008 under the name “Armenian Churches of Iran” along with other Armenian monasteries.