Siga este link para ver outros tipos de publicações sobre o tema: Armenian language.
Artigos de revistas sobre o tema "Armenian language"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Armenian language".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Galstyan, Anahit, e Hayk Galstyan. "A Sociolinguistic Approach to the Problem of Anglicisms in Armenian". Armenian Folia Anglistika 7, n.º 2 (9) (17 de outubro de 2011): 165–71. http://dx.doi.org/10.46991/afa/2011.7.2.165.
Texto completo da fonteResumo:
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, n.º 2 (4) (15 de outubro de 2007): 144–61. http://dx.doi.org/10.46991/afa/2007.3.2.144.
Texto completo da fonteResumo:
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
Serikkazykyzy, А., e R. A. Avakova R.A. Avakova. "Studies on the Armenian-Kypchak manuscripts in Turkey". Turkic Studies Journal 5, n.º 4 (2023): 115–29. http://dx.doi.org/10.32523/2664-5157-2023-4-115-129.
Texto completo da fonteResumo:
This article raises a question that has not been considered before. It refers to Turkish researchers’ studies of old Kypchak manuscripts, written in the Armenian alphabet in the 16th-17th centuries. During this period, due to historical events, Armenians and Kypchaks lived in the same settlement. Trade was especially active among Kypchaks and Armenians so kinship was established. This led to the formation of the Armenian-Kypchak language and writing. According to researchers, the Armenians who were living in Ukraine during the 16th-17th centuries forgot their native language and used the Kypchak as a spoken language and even they prayed in the Kypchak. In accordance with sources sources, only church ministers spoke Armenian. The Turkish-Armenian researcher K. Pamukchia, relying on the classification of Yak. Dashkevich, who studied the of Armenian-Kypchak written records, divides the development process of the Armenian-Kypchak language into three stages. The first is the mastery of the Kypchak language by the Armenians as a spoken language before the linguistic period (end of 13th -15th centuries). The second is the flourishing of the Armenian-Kypchak written language (start of 16th-first half of 17th century, i.e. 1524-1699). The third is the decline and death of the Armenian-Kypchak language (second half of 18th century).
4
Savchenko, Irina A., Zhanna L. Aloyan e Svetlana S. Barseghyan. "The Russian language in modern Armenia: Elements of comparative learning". Vestnik Tomskogo gosudarstvennogo universiteta, n.º 483 (2022): 195–208. http://dx.doi.org/10.17223/15617793/483/22.
Texto completo da fonteResumo:
The present article touches upon some observations on the Russian language teaching in the Armenian classroom focusing on the issue how the linguo-cultural dynamic processes in the post-Soviet states, and in Armenia, in particular, were reflected on the local population’s Russian language proficiency and on the conditions of teaching and mastering Russian. We have observed common problems faced by Armenian students in the Russian classroom and highlighted some methodological solutions for the comparative method usage to avoid possible mistakes. We have revealed some characteristics of the Russian language system, which are considered difficult for Armenian students. In our research we mainly focus on some comparative teaching techniques used in the Russian classroom. We also determine the methodological means and techniques of using features of two languages (Armenian and Russian) in the educational process, which promote learners’ cognitive development to succeed in learning a foreign language. In the article, we aim to highlight the most difficult features of the Russian language system for Armenian students using a comparative method and on this basis to suggest some comparative techniques to prevent and avoid typical mistakes made by Armenian students in the process of learning. For this purpose, we study the relevant theoretical works necessary for the analysis of the given research material; determine the linguistic factors of the native (Armenian) language which affect the common linguistic characteristics of Armenian students by revealing the similarities and differences between two language systems; consider the main characteristics of the Russian language teaching process in the classroom; identify and analyze the objective and subjective reasons of language difficulties Armenians experience when mastering Russian with the help of a comparison of the two languages; identify the strategies for overcoming language barriers through comparative teaching and learning. The methodological basis of this article is a comparative-typological analysis of the material and its linguistic and methodological application. We also employ the classical methods of cognition of social phenomena ( generalization, analogy, induction, deduction) and applied research methods (observation, description, comparison, sampling). Within the framework of this article we have summarized advanced experiences in the sphere and analyzed the results of our study of Armenian students’ speaking through diagnostic tests. The language material is investigated by means of the system analysis method: by separating language levels and separating units within the given levels.
5
Zięba, Andrzej A. "Idea powrotu Ormian z rozproszenia do narodowej ojczyzny w świetle memoriałów Roberta Bogdanowicza z 1877 i 1884 roku". Lehahayer 7 (15 de março de 2021): 191–231. http://dx.doi.org/10.12797/lh.07.2020.07.04.
Texto completo da fonteResumo:
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.
6
HARUTYUNIAN, SHAHEN. "IDEOLOGICAL TENDENCIES OF DISSENT IN SOVIET ARMENIA IN THE 1960S AND 1980S". Scientific bulletin 1, n.º 46 (26 de abril de 2024): 67–78. http://dx.doi.org/10.24234/scientific.v1i46.135.
Texto completo da fonteResumo:
There were three primary ideological paths followed by the dissident movements in Soviet Armenia that originated in the USSR in the 1960s of the 20th century. In Soviet Armenia, dissent was primarily organized around national issues such as the mention of the Armenian Genocide, the demands for the reunification of Karabakh and Nakhichevan to the motherland, preservation of the Armenian language, restoration of Armenia's independence, and defense of human rights. Objectives and plans of covert groups established in Soviet Armenia bore the ideological imprint of these movements. The fight to restore Armenia's independence was of utmost significance in Soviet Armenia. The purpose of this article is to present the ideological directions of Armenian dissent and their manifestations. In order to realize the goal, the task was set to research and discuss the dissident organizations founded in Soviet Armenia and the individual approaches that integrated all the ideological directions of the Armenian dissident in their programs and activities. Historical and comparative methods were used. Content analysis of state and personal archival materials, interviews, and memoirs was carried out. It has been established that the dissident manifestations in Soviet Armenia had three key ideological directions, which had different priorities in different periods.
7
BOTSINYAN, Mariana. "New Nakhichevan Dialect as an Element of the Armenian National Identity". WISDOM 3, n.º 2 (15 de agosto de 2022): 6–11. http://dx.doi.org/10.24234/wisdom.v3i2.862.
Texto completo da fonteResumo:
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.
8
Katvalyan, Viktor L., e Lalik M. Khachatryan. "The main directions of the development of modern Armenian linguistics". Philological Sciences. Scientific Essays of Higher Education, n.º 4 (julho de 2023): 3–9. http://dx.doi.org/10.20339/phs.4-23.003.
Texto completo da fonteResumo:
The present paper examines the topical areas of research in the field of linguistics in modern Armenia. These include, first of all, the continuation of work on the creation of a dialectological atlas of the Armenian language. Today, the problems of Armenian ethno- and glottogenesis are of great importance, where theoretical developments related to the description of the development of the Armenian language are of great importance. Scientists of the Institute of Language of the National Academy of Sciences of Armenia are doing a great work on the development of modern Armenian lexicography and terminology. Collaborative work of Armenian scientists is also carried out on the creation of linguistic base for automatic translation, linguistic processing of information.
9
Bodurian, Ágota, e 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, n.º 2 (dezembro de 2021): 255–63. http://dx.doi.org/10.24193/subbmusica.2021.2.18.
Texto completo da fonteResumo:
"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"
10
Al-Obaidi, Asst Inst Tiba Abdulkareem. "Language Situation among the Armenians of Baghdad: A Sociolinguistic Study". Alustath Journal for Human and Social Sciences 60, n.º 2 (5 de julho de 2021): 59–74. http://dx.doi.org/10.36473/ujhss.v60i2.1594.
Texto completo da fonteResumo:
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.
11
Krzyżowski, Tomasz. "Nauczanie języka ormiańskiego na Uniwersytecie Lwowskim w latach 1904-1939". Lehahayer 7 (15 de março de 2021): 259–81. http://dx.doi.org/10.12797/lh.07.2020.07.06.
Texto completo da fonteResumo:
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.
12
Atanesyan, Arthur V. "“Relocated Russians” In Perceptions of Armenian Youth". Sotsiologicheskie issledovaniya, n.º 6 (2023): 112–22. http://dx.doi.org/10.31857/s013216250026383-4.
Texto completo da fonteResumo:
Since February 2022, many citizens of Ukraine, Russia, and Belarus have fled their countries to escape the risks of being involved in intensive military clashes in Ukraine. As a result, tens of thousands of Russians, as well as Ukrainians and Belorussians moved to Armenia, considering it a temporary endpoint and a transit country, preferring Armenia because of its visa-free and easy immigration regulations, flexible banking system, Russian language practiced after native Armenian, as well as possibility to further move to the European neighborhood, Georgia, Turkey, and other destinations. In this study, we tried to reveal the public image of those relocated to Armenia, their integration modes, and possible changes in economic and social life in Armenia caused by Russian-speaking newcomers, as perceived by Armenian youth. We applied focus-group discussions with representatives of the Armenian youth in addition to the involved observations. In October-November 2022, we conducted 24 focus-group discussions with young locals in the capital of Armenia, Yerevan, and the other ten regions proportionally. Speaking about those who moved to Armenia from Russia, Ukraine, and Belorussia, most young Armenians preferred to call them Russians partly because of a stereotypical image of them as «representatives of one nation» (this stereotype has been actively disseminated in the Western societies while depicting all Soviets too), and partly using their own experience of communicating with newcomers, among which Russian citizens make up the statistical majority. The self-name of the relocated as Relocants did not take root among Armenian youth, while identifying newcomers as IT specialists, is quite popular because of young age and their working for international (including IT) companies. The study reveals the main social, economic, cultural, and communicative changes which occurred with the relocated Russians as seen by Armenian youth.
13
Petrs-Bartsumian, А. "The image of Yerevan in the context of postcolonial discourse in Yuri Karabchievsky's “Yearning for Armenia”". Urbis et Orbis Microhistory and Semiotics of the City 4, n.º 1 (2024): 78–92. http://dx.doi.org/10.34680/urbis-2024-4(1)-78-92.
Texto completo da fonteResumo:
Armenia has been incorporated into Russia or under its “protectorate” for two centuries. Throughout this period, a substantial body of texts about Armenia has emerged in prose and poetry, highlighting the distinctive “Armenian text” as a metatext with In Russian literature. However, Yuri Karabchievsky’s novella “Longing for Armenia” (1978), which could not be published in Russia until the times of Perestroika, is considered the first work to explore Armenia's colonial status and contain key motifs of post-colonial text: loss of territories, loss of history and culture, language, etc. The impact of Armenization is evident, notably in the capital city, Yerevan, portrayed as a space marked by impermanence, foreignness, contradiction, and negligence. An analysis of the novella’s central themes, characters, thoughts, and emotions related to Yerevan leads to the conclusion that Yerevan is inherently “non-Armenian,” bearing a profound colonial imprint in organizational structure and spatial symbolism, primarily in its architectural aspect. Furthermore, this article places significant emphasis on Soviet symbols and presence in Yerevan, as well as the role of the Armenian language in the city’s culture and space. Yerevan emerges as a city harboring a melancholy for a lost and estranged ancient past, whose specifics remain elusive, partly due to the suppression of the language of that past. It also yearns for a present and future in which Armenia has not forfeited its culture and history. Despite Yerevan’s failure to conform to the status of the capital of an ancient nation, the changes occurring in the city during the protagonist's lifetime in Karabchievsky’s novella offer hope for the revival of such a Yerevan and Armenia – longed for by the novella’s main characters and cherished by many.
14
Gasparyan, David. "Reflection of the Genocide in the Fiction". Ցեղասպանագիտական հանդես 10, n.º 1 (20 de maio de 2022): 84–96. http://dx.doi.org/10.51442/jgs.0029.
Texto completo da fonteResumo:
A huge amount of fiction has been created, starting from 1915 to the present day, by writers who became victims of the genocide themselves, devoted to the Armenian Genocide. The material in this article is presented from three points of view, considering: (a) the first decades of Soviet rule; (b) the return to their roots of Armenian writers who left their homeland because of the genocide and became foreign writers; and (c) foreign writers, in this case the position of a Turkish writer from within Turkey. In the first decades of the Soviet Union’s existence, the view of the historical past, in this case of the genocide, was assessed by official critics not as patriotism, but as nationalism. Under these conditions, the publication of Charents’ novel “Yerkir Nairi” was a serious achievement. Covering the national tragedy with a veil of satire, he portrayed Armenian life as it was between 1914 and 1920. His goal was to bring the remnants of the generation that survived the massacres back to life. The influence of this novel on 20th century Armenian literature is very great and had, at one time, two Armenian and four Russian translation editions. Many writers of Armenian origin have switched to foreign languages, starting with William Saroyan. Among such writers, this article presents the book “Towards Ararat” by Michael Arlen Jr. and the memoir “The Black Dog of Fate” by Peter Balakian. They were written in English, have autobiographical content and been translated into Armenian. This article shows how the authors, who were in a foreign language environment, realised that and looked for their Armenian roots. Among foreign writers, the Turkish writer Kemal Yalcin’s novel “My soul is full of you” is presented in this article. To become acquainted with the life of his Armenian teacher who had been subjected to the Genocide, the author travelled to historical Armenia and became acquainted with Armenians who, out of fear, had hidden their nationality and faith. He found out that the life of each of them was a novel. Fiction from the very beginning fought against genocide, initially revealing its essence, which consists of the destruction of homeland, civilisation, language, nationality, people and humanity in general.
15
Arutyunova-Fidanyan, Viada. "Clarifying the term “Chalcedonian Armenians”". St. Tikhons' University Review. Series III. Philology 77 (25 de dezembro de 2023): 11–30. http://dx.doi.org/10.15382/sturiii202377.11-30.
Texto completo da fonteResumo:
The ethnic self-consciousness of the Armenian ethnos, which passed the peak of ethnogenesis at the end of the first millennium BC, was ensured by the common origin, language and territory, common historical memory, continuity of state-political formations, cultural traditions and customs. Armenia is one of the oldest Christian states, and the Christianisation of the country in the early 4th century introduced a new cementing component into the Armenian identity. Wars with Mazdean Iran and later with the Muslim world, the struggle for fatherland and the struggle for faith cemented ethno-cultural and ethno-political identity. Armenia was one of the first countries to enter the Universal Church of the Christian East. Armenians participated in three Ecumenical Councils: the Council of Nicaea (325), the Council of Constantinople (381) and the Council of Ephesus (431), but did not attend the Fourth Council of Chalcedon (451) because of the war with Iran. The acts of the Council of Chalcedon, which reached Armenia much later, divided Armenians into two confessional directions — supporters and opponents of the Chalcedonian oros; the latter suspected in it hidden Nestorianism and did not recognise the supremacy of the Patriarch of Constantinople, while their opponents accused them of heresy. The emergence of Armenian writing in the early 5th century and the phenomenon of the «Golden Age» — the unprecedented rise of Armenian literature after the invention of the alphabet — determined for centuries the ethnic identity of Armenians, the unity of which was most universally and concretely reflected in the ethnic term «Armenian» (հայ, hay, ἀρμένιος). That is why the designation of the supporters of the Chalcedonian oros as Armenians-«Romaeans» and Armenians-«Georgians» did not find an adequate explanation for a long time. The term «Chalcedonian Armenians» was introduced in the early XX century by N. Y. Marr, as a designation of Armenians, called in the sources of XI–XV centuries «Romans» or «Ivirs», depending on their belonging to the Greek or Georgian Church. This hypothesis posed an important problem in Orientalism, caused continuous discussions and, accordingly, initiated further research. In recent decades, various aspects of the problem of the Chalcedonian Armenians (political, social, administrative, theological, polemical, historiographical) have attracted the attention of researchers; however, there is a range of issues that are unexplored or controversial. The term «Chalcedonite Armenians» proposed by N. Y. Marr instead of «Armenians-Romeans» and «Armenians-Ivirs» remained the most debatable issue for a long time. The aim of this paper is to clarify the content of the term «Chalcedonian Armenians» and, accordingly, the use of double ethnonyms in medieval sources, which served the emergence of this term in Modern times, i.e. to study the chronology and authorship of these sources.
16
Pisowicz, Andrzej. "Najnowsza edycja źródłowa profesora Edwarda Tryjarskiego". Lehahayer 5 (15 de maio de 2019): 283–85. http://dx.doi.org/10.12797/lh.05.2018.05.14.
Texto completo da fonteResumo:
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.
17
Roszko, Kazimierz. "Zarys gramatyczny dialektu Ormian polskich z Kut". Lehahayer 9 (19 de dezembro de 2022): 153–63. http://dx.doi.org/10.12797/lh.09.2022.09.08.
Texto completo da fonteResumo:
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.
18
Pavlova, Larisa Viktorovna, e Irina Viktorovna Romanova. ""Color" Сomponent of the Frequency Dictionary of the "Armenian Text"". Litera, n.º 12 (dezembro de 2022): 20–32. http://dx.doi.org/10.25136/2409-8698.2022.12.39276.
Texto completo da fonteResumo:
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.
19
Melkonyan, Ashot A., Karen H. Khachatryan e Igor V. Kryuchkov. "Проблемы советского национально-государственного строительства (историко-критический анализ на примере Армении)". Oriental studies 16, n.º 2 (1 de junho de 2023): 340–52. http://dx.doi.org/10.22162/2619-0990-2023-66-2-340-352.
Texto completo da fonteResumo:
Introduction. Throughout the shaping of the Soviets, the Armenian nation passed its historical way of development as a union member and grew to be administratively represented by two Soviet Armenian ethnic entities — the Armenian Soviet Socialist Republic (ranked a union republic) and Nagorno-Karabakh Autonomous Oblast (a territory within the Azerbaijan SSR). The First Republic was established in late May 1918 to be replaced by the Second Republic, or Soviet Armenia, in early December 1920. In 1920–1922, the latter was officially referred to as ‘independent Socialist Soviet Republic of Armenia’, and then as a territory within the Transcaucasian Soviet Federation (1922–1936) and the Soviet Union (1936–1991). After Transcaucasian Federation was abolished in 1936, Soviet Armenia was incorporated into the USSR as a self-sufficient union republic under the name Armenian Soviet Socialist Republic. Goals. The study seeks to show the process of nation-state building in the USSR through the example of Armenia. Materials and methods. The article analyzes archival materials represented by official documents and acts dealing with Soviet nation-state building, as well as collections of laws and party decrees. The main research methods employed are the historical/comparative and historical/genetic ones. Results. Soviet Armenia within the USSR, as well as other Soviet republics and autonomies, was no independent state in the conventional sense, but at the same time it was endowed with many attributes and symbols of statehood. Finally, it was Soviet Armenia that — for first time in the history of Armenian statehood — obtained its own Constitution. Conclusions. Soviet Armenia was a nation in the unified Soviet state, and in the conditions of seven decades of unlimited power of the Communist Party preserved and developed the Armenian Soviet statehood to a maximum possible then and there. Most Armenian historians believe the present-day independent Third Republic would never have emerged (since 1991) but for the period of Soviet Armenia.
20
Tupper, Haley, Razmik Ghukasyan, Armine Bayburtyan, Arin Balalian, Arsine Kolanjian, Marine Hovhanissyan e Shant Shekherdimian. "Validation of an Eastern Armenian breast cancer health belief survey". PLOS Global Public Health 3, n.º 5 (5 de maio de 2023): e0001849. http://dx.doi.org/10.1371/journal.pgph.0001849.
Texto completo da fonteResumo:
With the fourth highest breast cancer mortality rate in the world, breast cancer prevention and early detection is a priority for Armenia. The Ministry of Health recently initiated efforts to expand access to breast cancer screening. However, little is known about the population’s understanding and perception of breast cancer screening programs. This cross-sectional telephone-based study sought to develop and validate an Eastern Armenian language version of the Champion’s Health Belief Model Scale (CHBMS) for future use. The English-language CHBMS survey was first rigorously translated by two Armenian nationals and evaluated for face validity. Telephone surveys were then administered to randomly-selected women of approximately screening age (35–65 years) with no prior history of breast cancer living in Armenia’s capital between 2019–2020 (n = 103). The translated survey’s psychometric properties were evaluated, examining (1) content equivalence, (2) test-retest reliability and (3) internal consistency. Content equivalence and test-retest reliability of the Armenian CHBMS were characterized using correlational analysis with Pearson’s coefficient ranging from 0.76–0.97 (p<0.001) and 0.72–0.97 (p<0.001), respectively, for all five CHBMS domains. The translated survey’s internal consistency was comparable to the original English-language CHBMS with a Cronbach’s alpha greater than 0.7 for all five domains (0.75–0.94 (p<0.001). The translated Eastern Armenian version of CHBMS is a valid, internally-consistent, and reliable research tool that is ready for imminent use among screening-age women to investigate breast cancer perceptions and beliefs as the Armenian government seeks to expand screening access.
21
Fedorova, L. L. "MESSAGES TO URBI ET ORBI: ARMENIAN COMPONENT IN THE LINGUISTIC LANDSCAPE OF MOSCOW". Culture and Text, n.º 44 (2021): 228–44. http://dx.doi.org/10.37386/2305-4077-2021-1-228-244.
Texto completo da fonteResumo:
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.
22
Rezaei, Saeed, e Maedeh Tadayyon. "Linguistic landscape in the city of Isfahan in Iran: The representation of languages and identities in Julfa". Multilingua 37, n.º 6 (25 de outubro de 2018): 701–20. http://dx.doi.org/10.1515/multi-2017-0031.
Texto completo da fonteResumo:
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.
23
BALOYAN, VARDUHI. "LANGUAGE POLICY AND TRANSLATION TRENDS IN THE 19TH CENTURY ARMENIAN PERIODICALS". JOURNAL FOR ARMENIAN STUDIES 4, n.º 63 (12 de janeiro de 2024): 123–35. http://dx.doi.org/10.24234/journalforarmenianstudies.v4i63.76.
Texto completo da fonteResumo:
In the article, we discussed the language policy of the Armenian-language periodicals of the 19th century, which was characterized by the influence of translation trends and principles formed in different language environments and reflected in literary translations. Some positive cultural and educational changes were ensured in the Armenian communities previously suffering in harsh geopolitical situations. Thanks to those changes a number of Armenian schools and printing houses were opened, and periodical press contributed to the development of translated secular literature, especially for children and young readers. Along with creating original literature, Armenians having long history of translations, turned to the translation of valuable pieces of world literature. The study of literature provided an opportunity to validate the course of the literary-historical development of the Armenian language in the context of the 19th century.
The period was marked first by the transition from Classical Armenian to Modern Armenian, then the development of the Eastern and Western Armenian branches, which was directly reflected in the language of the translated literature. These processes took place in the absence of a unified independent state, and the language policy had different interpretations by the editors, writers and translators of periodicals.
In this study, the literary and historical method was used, with the help of which the historical-political and social-pedagogical factors described in various articles and studies were considered.
We came to the conclusion that the development of periodical printing and translation literature determined the development of the Armenian language in the 19th century.
24
Miławicki, Marek. "Przyczynek do ormiańsko-polskiego rodowodu Ajwazowskich. List arcybiskupa Gabriela Ajwazowskiego do ojca Sadoka Barącza z 1875 roku". Lehahayer 8 (19 de dezembro de 2021): 157–84. http://dx.doi.org/10.12797/lh.08.2021.08.05.
Texto completo da fonteResumo:
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.
25
Chilingaryan, Kamo Pavelovich. "Fusional and agglutinative features in declension system in the Russian and Armenian languages (a diachronic aspect)". Litera, n.º 6 (junho de 2021): 116–23. http://dx.doi.org/10.25136/2409-8698.2021.6.35737.
Texto completo da fonteResumo:
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.
26
Seferyan, Sona. "Shakespeare and the Bible". Armenian Folia Anglistika 1, n.º 1-2 (1) (17 de outubro de 2005): 113–15. http://dx.doi.org/10.46991/afa/2005.1.1-2.113.
Texto completo da fonteResumo:
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.
27
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, n.º 1-2 (13 de novembro de 2019): 120–40. http://dx.doi.org/10.5130/pjmis.v16i1-2.6290.
Texto completo da fonteResumo:
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.
28
Trzeciak, L. "TRACES OF UKRAINIAN/RUTHENIAN LANGUAGE INFLUENCES IN HISTORICAL ANTHROPONYMY OF LWÓW/LVIV ARMENIANS (FROM 17TH AND THE 18TH CENTURIES)". Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, n.º 2(100) (5 de julho de 2023): 243–55. http://dx.doi.org/10.35433/philology.2(100).2023.243-255.
Texto completo da fonteResumo:
The main topic of this article are traces of Ukrainian/Ruthenian language influences in historical anthroponymy of Lwów/Lviv Armenians. The research material was excerpted from parish registers of the Armenian Cathedral of Lwów from 1635 to 1732.
Lwów/Lviv was one of the most important centres of the Armenian diaspora (with most inhabitants on the Polish South-Eastern Borderlands). The first Armenians appeared in Lwów in the 14th century; from the 16th to the 18th century a new Armenian wave of migrants arrived.
The first medieval immigrants spoke Kipczak (Armeno-Kipczak), but wrote is using the Armenian alphabet; later, immigrants spoke Armenian (Western Armenian). Armenians were gradually Slavicized (mainly Polonized).
The analysis of the collected material showed that the antroponymic system of the Armenians residing in Lwów/Lviv contains features Ukrainian (Ruthenian) anthroponymy too. Ukrainian influences were also noted in terms of phonetics and morphology (suffixation).
The variety of first names in the documents studied covers 17 male names (20 together with the names morphologically derived from the personal name) and 8 female names (10 together with the names morphologically derived from the personal name).
Ukrainian names of Lwów/Lviv Armenians were predominantly Christian tradition, e.g.: male – Andrij (Андрій); Hryhor(ij) (Григор(ій); Serhij (Сергій); female – Kateryna/Kataryna (Катерина); Sofija (Софія); Warwara (Варвара). Few of them were pre-Christian names: two-part name Bohdan (Богдан) and proprialized appellative Hołub (< голуб "pigeon, dove").The material noted the derivated forms of full names too, e.g.: Nastka (Настка) < Anastasija (А)настасія); Iwaszko (Івашко) < Iwan (Іван).
Basing on the material there have been distinguished 32 surnames (including rudiments of surnames).
Among the family names most anthroponyms were anthroponymically underived (62,5%), e.g. Kohut (< когут "rooster, cock"); Krawec (< кравець "tailor"); *Wasyl (< Василь "Basil").
The share of surnames anthroponymically derived it was 37,5%; surnames of such type were formed with the use of the following formants: -owicz/-ewicz (75%), e.g. Łatynowicz (< латина "Latin"); Stepanowic(z) (< Степан "Stephen/Steven"); -enko, e.g. Z(o)łotenko (< золото "gold", золотий "gold; golden").
29
Hovsepian, Alice. "Vocabulary growth in Armenian–English bilingual kindergarteners". First Language 38, n.º 1 (21 de junho de 2017): 47–71. http://dx.doi.org/10.1177/0142723717715985.
Texto completo da fonteResumo:
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.
30
Djahukian, Gevorg. "Notes On Some Lexical Correspondences Between Armenian and the Kartvelian Languages". Iran and the Caucasus 7, n.º 1 (2003): 191–94. http://dx.doi.org/10.1163/157338403x00097.
Texto completo da fonteResumo:
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.
31
Knothe, Tomasz. "Armenia w latach 2004-2009 z perspektywy polskiego ambasadora". Lehahayer 9 (19 de dezembro de 2022): 277–85. http://dx.doi.org/10.12797/lh.09.2022.09.13.
Texto completo da fonteResumo:
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.
32
Siemieniec-Gołaś, Ewa. "Badania języka ormiańsko-kipczackiego w dorobku naukowym profesora Edwarda Tryjarskiego". Lehahayer 9 (19 de dezembro de 2022): 215–25. http://dx.doi.org/10.12797/lh.09.2022.09.09.
Texto completo da fonteResumo:
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.
33
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, n.º 1 (17 de fevereiro de 2014): 66–100. http://dx.doi.org/10.1163/15700674-12342157.
Texto completo da fonteResumo:
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.
34
Srapyan, Nune. "Armenian-language old prints in Polish libraries". Annales Universitatis Paedagogicae Cracoviensis | Studia ad Bibliothecarum Scientiam Pertinentia 21 (12 de março de 2024): 52–61. http://dx.doi.org/10.24917/20811861.21.4.
Texto completo da fonteResumo:
Literacy and literature have allowed the Armenians living in the First Republic of Poland to maintain their religious, cultural and linguistic identity for many centuries. Thus, books have always accompanied them throughout the diaspora, becoming part of their national tradition and cultural heritage. The stories of these volumes were as varied and complex, and sometimes as dramatic as the fortunes of their readers. To this day, not many of these books have survived in Polish libraries (55 in total), but these contribute to the richness of the libraries in which they were once stored. Part of the heritage has been preserved outside the borders of today’s Poland; another part has been lost or has been destroyed. Those preserved in Polish collections have not been previously studied, but they offer the opportunity to enrich the understanding of the specificity of both the Armenian heritage in the field of written culture and the perspective of Polish-Armenian cultural ties. This gap in research has shaped the main goal of this project, which is to identify and catalogue Armenian old prints, which are currently housed in Polish libraries and constitute a substantive amount of material for research and analysis.
35
Sahakyan, Lusine. "The Armenian Language as a Remembrance and Manifestation of the Islamized Hamshenians’ Ethnic Identity". Armenian Folia Anglistika 3, n.º 2 (4) (15 de outubro de 2007): 162–73. http://dx.doi.org/10.46991/afa/2007.3.2.162.
Texto completo da fonteResumo:
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.
36
Krzyżowski, Tomasz. "Z dziejów przyjaźni polsko-ormiańskiej". Lehahayer 10 (19 de dezembro de 2023): 173–86. http://dx.doi.org/10.12797/lh.10.2023.10.07.
Texto completo da fonteResumo:
FROM THE HISTORY OF POLISH-ARMENIAN FRIENDSHIP: THE CASE OF MARIA GROCHOLSKA (1917-1989)
Maria Grocholska (1917-1989) played a significant role in Polish-Armenian cultural relations during the Soviet era. Born in St. Petersburg to a Polish family, she studied Russian philology and Armenian philology in Leningrad. Her studies continued in Yerevan from 1940 to 1945, and from 1945 to 1948 she worked there as Professor Gurgen Sewak’s assistant. After abandoning the completion of her doctoral studies, she worked in primary and secondary schools in Armenia, where she taught Russian and Armenian. From 1955 to 1960, she taught Russian at the Academy of Theology in Etchmiadzin. She was a fervent advocate of the Armenian language during the Russification era. In 1962, she translated into Armenian Bohdan Gębarski’s essay on the Armenian genocide in the Ottoman Empire, titled List do starego tureckiego znajomego [A Letter to an Old Turkish Acquaintance], which resonated widely in Armenia. She also translated several literary works by Polish authors into Armenian, including Stanisław Lem’s well-known novel Solaris. She moved to Poland in 1969, where she taught Russian at a high school in Grodzisk Mazowiecki and assisted Bohdan Gębarski in translating literature from Armenian. Grocholska died in Warsaw. In March 1989, a solemn memorial service was held in Etchmiadzin in her honor performed by Catholicos Vazgen I.
37
Sargsyan, Tatevik E. "Minas Bżyszkian i jego relacja o Ormianach Lwowa". Lehahayer 5 (15 de maio de 2019): 159–93. http://dx.doi.org/10.12797/lh.05.2018.05.07.
Texto completo da fonteResumo:
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.
38
AVCI, Halil Ersin. "Pawns of Empire: Unraveling the Role of Dashnaktsutyun in British Geopolitical Strategy (1890-1922)". International Journal of Social Sciences 8, n.º 33 (12 de janeiro de 2024): 38–56. http://dx.doi.org/10.52096/usbd.8.33.04.
Texto completo da fonteResumo:
This paper examines the instrumental role of Dashnaktsutyun, also known as the Armenian Revolutionary Federation, in the geopolitical strategies of the British Empire during the early 20th century. Initially emerging as a nationalist movement within the Ottoman Empire, Dashnaktsutyun was co-opted by external powers, particularly Britain, to serve broader imperial interests in the Eurasian region. The study delves into the organization’s activities in the Ottoman, Russian, and Iranian territories, highlighting how its operations, under the guise of Armenian nationalism, were significantly influenced by British geopolitical objectives. The paper also explores the complex interplay between nationalist movements and international power politics, particularly in the context of the Great Game between the British and Russian Empires. A critical analysis of Dashnaktsutyun’s role during key historical events, such as the Soviet invasion of Armenia in 1920, reveals a prioritization of foreign directives over national resistance, impacting the trajectory of Armenian history and reflecting the broader dynamics of early 20th-century imperialism. This study serves as a cautionary tale of how nationalist movements can be redirected by external influences, often at the expense of their foundational principles and the welfare of their people. Keywords: Dashnaktsutyun, Armenian Revolutionary Federation, British Geopolitical Strategy, Armenian Nationalism, Imperialism, Soviet Invasion of Armenia, Great Game, Pan-Islamism, Pan-Turanism
39
Danielyan, Taron R. "Russian and Russian-Language Journalism in the Perception of the Armenian Press of Tiflis (1865–1918)". Imagologiya i komparativistika, n.º 15 (2021): 248–63. http://dx.doi.org/10.17223/24099554/15/15.
Texto completo da fonteResumo:
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.
40
Manukyan, Samvel. "An empirical study of the criteria for the ethnic identity of Armenians in Armenia". Journal of Sociology: Bulletin of Yerevan University 12, n.º 2 (34) (28 de dezembro de 2021): 3–18. http://dx.doi.org/10.46991/bysu:f/2021.12.2.003.
Texto completo da fonteResumo:
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.
41
GALSTYAN, Anahit, e Christine ABRAHAMYAN. "THE INFLUENCE OF ENGLISH ON THE ARMENIAN MEDICAL VOCABULARY". Foreign Languages in Higher Education 21, n.º 1 (22) (15 de maio de 2017): 19–26. http://dx.doi.org/10.46991/flhe/2017.21.1.019.
Texto completo da fonteResumo:
As science grows rapidly, in different languages new terms are created and formed according to certain word formation and grammatical rules. The aim of the current paper is the study of word formation strategies of medical terminology in English and Armenian. The results of the survey reveal that in both languages most medical terms have Greek and Latin origin. Naturally, both languages have enriched their medical terminology by borrowing terms from German, French, in case of English, and Persian, Arabic, Russian, in case of Armenian. Recently many medical terms have paved their way into Armenian either directly from English or via English. Unlike English, where loanwords are mostly used in adapted or partially adapted forms, in Armenian native equivalents are more preferable. The results of the study show that language planning is part of Armenian language policy and government policy, the number of loan translations (calques), loan renditions, loan creations and hybrids are more than the number of loan words in Armenian medical terminology.
42
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, n.º 5 (outubro de 2022): 824–40. http://dx.doi.org/10.1632/s0030812922000530.
Texto completo da fonteResumo:
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.
43
Gevorkyan, Galina Nikolaevna. "Peculiarities of collective memory of modern Armenian diaspora in Moscow". Человек и культура, n.º 3 (março de 2020): 33–42. http://dx.doi.org/10.25136/2409-8744.2020.3.33177.
Texto completo da fonteResumo:
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.
44
Batiev, Levon V. "The Transformation of Nakhichevan-on-Don’s self-government in the 1860s". RUDN Journal of Russian History 19, n.º 1 (15 de dezembro de 2020): 155–73. http://dx.doi.org/10.22363/2312-8674-2020-19-1-155-173.
Texto completo da fonteResumo:
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.
45
Tadevosyan, M. R. "Features of Blogging in the System of Media Communications in Armenia". Vestnik NSU. Series: History and Philology 22, n.º 6 (22 de agosto de 2023): 116–46. http://dx.doi.org/10.25205/1818-7919-2023-22-6-116-146.
Texto completo da fonteResumo:
The article studies of the Armenian blogosphere, reveals its role in shaping the information and political agenda of Armenia and the media image of the Transcaucasus. The research includes the overview of the current content of the most popular Armenian bloggers, analysis of publications from the point of view of national-cultural speechbehavioral determinants, genre-format transformations, and adherence to traditional journalistic principles. The article raises the issue of social and legal regulation of the blogosphere in Armenia. Using an interdisciplinary approach and based on the monitoring and survey, analysis of scientific literature and expert opinions, as well as content analysis, the article identifies problems and specific features characteristic of the Armenian blogging.
46
Zhiyembay, B. S., А. R. Mayemerova e G. Т. Zhiyembayeva. "Historical development of the genitive case in the language of the Armenian-Qypchak monuments". BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 143, n.º 2 (2023): 263–72. http://dx.doi.org/10.32523/2616-6887/2023-143-2-263-272.
Texto completo da fonteResumo:
The heritage, written in the Qypchak language with Armenian graphics, is based on religion, literature, history, law, philosophy, natural sciences and covers the political, economic, historical and cultural spheres of life. Since the 20th century, the Armenian-Qypchak heritage, which has become the subject of close study by scientists, has been published in foreign publications, transcribed, updated with dictionaries and translations. At present, scientists clearly feel the need for a deeper study of the linguistic features of the Armenian-Qypchak heritage, which laid the foundation for various scientific judgments and views.The category of case is one of the relevant and diverse topics in the theoretical grammar of the Turkic languages. The study of this grammatical category is closely connected with the historical study of the Turkic languages and originates from the language of ancient monuments. Based on the works of scientists, the article defines the historical genesis of the category of case, including the genitive case, systematically analyzes their endings in ancient Turkic, medieval monuments, Armenian-Qypchak monuments and modern Turkic languages. The article was written within the framework of the scientific project AP13068438 “Universal and special in the language of the Armenian-Qypchak monuments.”
47
Joseph Greenberg, Charles. "Opening cultural heritage in the age of OAI-PMH: finding Armenia in the OATD discovery service". Library Management 35, n.º 4/5 (3 de junho de 2014): 320–28. http://dx.doi.org/10.1108/lm-09-2013-0091.
Texto completo da fonteResumo:
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.
48
Petrosyan, Armen Ye. "Reflexes of a Hurrian Word in Armenian: A Theonym, a Dendronym, an Anthroponym". Вопросы Ономастики 18, n.º 3 (2021): 100–109. http://dx.doi.org/10.15826/vopr_onom.2021.18.3.035.
Texto completo da fonteResumo:
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.
49
Sahakyan, Naira. "Searching for Democracy, Finding Nationalism". Caucasus Survey 10, n.º 1 (22 de março de 2022): 76–99. http://dx.doi.org/10.30965/23761202-20220008.
Texto completo da fonteResumo:
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.
50
Korn, Agnes. "Arménienkarmir, sogdienkrmʾyret hébreukarmīl« rouge »". Bulletin of the School of Oriental and African Studies 79, n.º 1 (fevereiro de 2016): 1–22. http://dx.doi.org/10.1017/s0041977x15000968.
Texto completo da fonteResumo:
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.