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<ref>{{harvnb|Gray|Atkinson|2003|pp=437–438}}; {{harvnb|Nakhleh|2005|pp=171–192}}.</ref>
Ongoing[edit]
a blockade and military offensive by the Azerbaijani regime led to the capitulation of its separatist government and the de facto expulsion of its ethnic Armenian population. nearly its entire population of 120,000 ethnic Armenians was forced to flee the enclave under intense pressure from Azerbaijan’s military. Baku’s military assault came after a nine-month blockade of the Lachin Corridor—the only remaining land route linking the territory to the outside world—which left residents of Nagorno-Karabakh struggling to access basic necessities such as food, medical supplies, and fuel. For some three decades, the ethnic Armenian population had been at the center of an intractable conflict between the Republic of Armenia and Azerbaijan. While the Russian government had negotiated a new cease-fire after a 2020 offensive yielded major gains for Baku, Moscow’s 2022 invasion of Ukraine limited Russian peacekeeping capacity, and Azerbaijani forces slowly tightened their grip on what remained of the enclave. In the end, there was little standing in the way of the Azerbaijani regime’s ambition to settle the decades-long dispute through a unilateral application of force. The attack coincided with a deepening of authoritarian repression within Azerbaijan. Since the 1990s, the government has implemented policies that discriminate against ethnic Armenians, and Armenian citizens as well as their descendants are banned from, or face restrictions on, entering the country. Religious discrimination and crackdowns on independent media and civil society have intensified in recent years. The seizure of Nagorno-Karabakh boosted the domestic popularity of President Ilham Aliyev, who has ruled Azerbaijan since inheriting the post from his father in 2003, and raised fears that an emboldened Azerbaijani leadership could launch a full-scale invasion of the Republic of Armenia, the borders of which have already been violated.
Harutyunyan, Varazdat (1984). "Պատմություն Ս. Էջմիածնի Մայր Աթոռի շինարարական գործունեության Ամենայն Հայոց Կաթողիկոս Վազգեն Առաջինի գահակալության օրոք (1956-1980). Վերանորոգման և բարեփոխման աշխատանքներ Ս. Հռիփսիմեի եկեցեցու". Etchmiadzin (in Armenian): 32–38.
When Josef Strzygowski's landmark book on medieval Armenian architecture and the West was published in 1918,10 Ani's medieval churches attracted the attention of European scholars. Strzygowski proposed that it was the Armenians who first discovered how to build a stone church with a stone dome successfully, so the dome would be properly supported. He also proposed that the source for the Romanesque and Gothic architecture of Western Europe came from Armenia. He based his conclusions on Armenian churches such as the Cathedral of Ani begun in 989, and more ancient Armenian churches such as the fifth century church of Tekor, the seventh century church of St. Hripsime, the cathedral of Ojun and others. However, Strzygowski did not have firm evidence to substantiate his hypothesis and overstated his case. But we still do not have the informa- tion we need to explain the resemblances between the Armenian churches which came first in time and the European churches which were built later. Although we have documentary evidence of the presence of Armenians in Western Europe during the Middle Ages who could have transmitted information to the West, more research must be done before any firm conclusions can be drawn.[1]
- Marie-Félicité Brosset old Ani drawing
89: Görsel 65: Marie-Felice Broset-Julius Kastner, Fethiye (Ani Katedrali) Camii, Gravür, 1860 93: Görsel 71: Sanatçı Bilinmemektedir, Aziz Prkitch,(Keçel-Halaskar) Kilise, Gravür, 1860 101: Görsel 84: Marie-Felice Broset, Aziz Prkitch, (Keçel-Halaskar) Kilisesi, Gravür, 1861 102: Görsel 86: Marie-Felice Broset, Fethiye Camii (Ani Katedrali), Gravür, 1861
Brosset, M. F. (2003). Gürcistan Tarihi. (Çev. H. D. Andreasyan, Yayına hazırlayan: Erdoğan Merçil). Ankara: Türk Tarih Kurumu.
Brosset, M. (1861). Les Ruınes D'anı, Capıtale De L'armenıe Sous Les Roıs Bagratıdes, Aux X Et XI Sıecles: Hıstoıre Et Descrıptıon, St. Petersbourg. [1]
add to Urartu File:Baylonianmaps.JPG
- Catalan Atlas 1375
The Christian kingdom of Cilician Armenia appears heavily fortified within green walls, with its ports and flags (,
) clearly visible.[2][3]
.png){kind=small}
Cilician Armenia / Massing, Jean Michel (1 January 1991). Circa 1492: Art in the Age of Exploration. Yale University Press. p. 27. ISBN 978-0-300-05167-4. The Cilician kingdom of Armenia Minor is more clearly indicated. Founded at the end of the twelfth century, it fell to the Turks in 1375 [2]
This image is kept in the Church of St Bartholomew of The Armenians in Genoa, Italy
https://raa-am.org/%D5%BE%D5%A1%D6%80%D5%B1%D6%84-n-17/ https://raa-am.org/wp-content/uploads/2022/10/%D5%8E%D4%B1%D5%90%D5%81%D5%94-N-17.pdf
Canepa, Matthew P. (2018). The Iranian Expanse: Transforming Royal Identity through Architecture, Landscape, and the Built Environment, 550 BCE–642 CE. Oakland: University of California Press. ISBN 9780520290037.
FIGURE 5.3 Satellite image of Tigranakert-Arzan (view from north). Semicircular outline of the ruins of the theater visible at lower edge by the river at the center right (© DigitalGlobe/Google Earth).
1929։ BUILDING STONE IN ARMENIA IS SAWED AND NAILED LIKE WOOD https://www.nytimes.com/1929/05/19/archives/building-stone-in-armenia-is-sawed-and-nailed-like-wood.html
1934։ ARMENIA BLOOMING UNDER SOVIET RULE https://www.nytimes.com/1934/10/25/archives/armenia-blooming-under-soviet-rule-irrigation-and-electricity-are.html One cannot go fifty yards with- out seeing a half-dozen new build- kings three or four stories high. side by side with the flat-roofed, single-story mud cottages of the ancient city. The new buildings are either of dark basaltic rock or pink tufa-rock which can be sawed like wood into planks or blocks, is half the weight of stone or brick, but is stronger than either, and is probably the best building material in the whole world. This Armenia produces in unlimited abundance.
The new university, theatre, government houses, workers' clubs, apartment dwellings - everywhere there are rising simple yet gracefull pink buildings of tufa to replace the flat huts of baked clay.
- Yerevan mosque, Isfahan church
http://armenianstamps.org/wp-content/uploads/2017/1/1508920956.jpg https://armenianstamps.org/Armenian-Stamps/901
- Chess in Armenia
- 2009 stamps
https://armenianstamps.org/wp-content/uploads/2009/h0P5WYkufuwowk23fAZOOhM5wU.jpg https://armenianstamps.org/wp-content/uploads/2009/1463489822.png http://armenianstamps.org/wp-content/uploads/2009/1463489752.png
Հայաստանը` շախմատի համաշխարհային օլիմպիադայի կրկնակի չեմպիոն
Թողարկման օրը` 29 հուլիսի 2009թ. Դիզայնը` Ալբերտ Քեչյան, Լուսինե Հարությունյան Տպարանը` Joh. Enschede Stamps B.V., Նիդերլանդներ Չափսերը` 31,5 x 31,9 մմ Տպաքանակը` 50 000 x 2
https://www.sciencedirect.com/science/article/abs/pii/S0014292119301461 "we find that villages with Sasun ancestry display substantially higher electoral support for the ARF than other villages. Evidence from first names of current residents and our field work suggest that this differential support can, at least in part, be explained by historical gratitude and sympathy for the party. We offer suggestive evidence to explain why this sympathy might have endured over generations."
Aytsemnik Urartu 1943 թվականին Հովհաննիսյանին ազատել են բանտից, և մեկ տարի անց՝ 1944 թվականին Այծեմնիկ Ուրարտու և Հովհաննիսյան ամուսնացել են[3]։
https://twitter.com/Gegham_Artsakh/status/1722377767742796051 Shahumian statue https://archive.ph/xkMmS
https://arar.sci.am/dlibra/publication/182379/edition/165610?language=en Արամ Մանուկյանի գործունեությունը Սարդարապատի հերոսամարտի օրերին
https://www.rferl.org/a/mother-armenia-yerevan-iconic-statue/31145539.html
- Richard Hovannisian
https://twitter.com/ArmenianStudies/status/1678861287156228096
https://twitter.com/Tom_deWaal/status/1679073843841826824
https://www.mariinsky.ru/company/orchestra/violin/khachatryan/
Armenian?
https://www.sports.ru/tribuna/blogs/updated/3122787.html
https://armenpress.am/eng/news/1114196.html Robert Kocharyan discussed Meghri-Nagorno Karabakh swap option with Heydar Aliyev in 1999 - Pashinyan
https://armenpress.am/eng/news/1113683.html Karen Demirchyan and Vazgen Sargsyan prevented Meghri-Nagorno Karabakh 1999 swap with their lives, says Pashinyan
Հարցազրույց Ջիմ Բաղյանի հետ https://www.youtube.com/watch?v=KnrHf-q3_a8 https://ghostarchive.org/varchive/KnrHf-q3_a8
https://armenpress.am/arm/news/1105923.html
https://twitter.com/ArtsakhOmbuds/status/1653401923712696322 🇦🇿 attempts to expel Armenian clergymen from #Dadivank Monastery in the #Karvachar region. The falsification of #Artsakh's history and "albanisation" of its Armenian cultural & religious heritage are unacceptable. We urge @UNESCO to take action by sending its mission to Artsakh.
- Libaridian, Gerard, ed. (1991). Armenia at the Crossroads: Democracy and Nationhood in the Post-Soviet Era. Watertown, MA: Blue Crane.
Occupation of the Ottoman Bank p.17 On August 24, 1896, a group of Dashnaktsakans (members of the Dashnaktsutiune) occupied a branch of the Ottoman Bank in Constantinople, an act considered the first recorded act of urban terrorism. The group threatened to blow up the building with its occupants (and contents) unless Western governments intervened to put an end to the massacres of Armenians in the Eastern provinces. Western diplomats made an informal pledge to look into the situation; the attackers were led out of the country; the massacres continued and spread to the capital.
p.17 the strategy of Armenian political parties prior to 1920 is best characterized, in the opinion of the editor, by indecision. The political parties did make serious efforts to work through the constitutional system of the Ottoman Empire to bring changes, whenever any possibility or hope of success for such a strategy arose. More often than not, however, they relied on Western Powers to pressure the Ottoman government. This was as much a matter of strategy and the absence of options as of cultural self-definition.
p.17 It is possible to characterize the fedayee or guerrilla movement against the Ottoman Empire as a peasant rebellion, a mechanism to defend families and crops in a disintegrating rural economy; or, as a demonstration of Armenians' virility, therefore an assertion of the right to be taken seriously. It is correct to assert, nonetheless, that the organizers of the movement never made up their mind whether the ultimate purpose of the movement
Armenian population estimates[edit]
- Lynch Ottoman stats
https://archive.org/details/armeniatravelsst02lync/page/412/mode/2up?view=theater&q=population
https://archive.org/details/armeniatravelsst02lync/page/426/mode/2up?view=theater
In the absence of reliable statistics I shall refrain from any attempt to trace the distribution of the Armenians over the whole extent of the Ottoman Empire. The total number of Armenians in Turkey was given by the delegates to the Berlin Congress as amounting to 3,000,000 souls. This figure is certainly too high. An Armenian clerical writer, who appears not to err on the side of exaggeration, has placed the entire Gregorian population, that is the great bulk of his countrymen in Turkey, at 1,263,900 souls.^ It is reasonable to suppose that the Armenian subjects of the Sultan number upwards of one and a half millions
http://publishing.ysu.am/files/Patmajoghovrdagrakan_usumnasirutyunner.pdf
http://serials.flib.sci.am/openreader/hay_patm_harc_5/book/Binder1.pdf
https://etd.nla.am/596/6/1_atenaxosutun_-_Copy.pdf
Առանձնապես ծանր է եղել օսմանյան բռնակալության տակ գտնվող արևմտահայության վիճակը: Հայ և օտար աղբյուրների տվյալներով 19-րդ դարում այստեղ ապրում էր ավելի քան 4 միլիոն հայ82: [«Ժամանակ», 1908, թիվ 22:]
https://arar.sci.am/Content/256407/2003(3-4).pdf Ottoman: 1860-1870s -- 3 million, 2.5 in Western Armenia
Ռուսական կայսրության մեջ բնակվող երկու միլիոն 54 հազար հայերը...
Hewsen
...any attempt to determine the slain must ultimately fall back upon educated guesswork. Although the Turkish government claims that there were fewer than 1.5 million Armenians in the empire, most sources calculate between two and three million. It is somewhere in the vast no-man's-land of figures that one must seek the number of Armenian inhabitants of the areas affected by the deportations and massacres as well as the number who survived and then, working from these figures. In October 1917, as the situation in Russia deteriorated under the unsound political and economic policies of the increasingly ineffectual Provisional Government, an Armenian National Congress was convened in Tiflis whose two hundred delegates represented, more or less fairly, the two million Armenians of the Russian Empire.
update: US, Canada, Australia, Abkhazia,
Kazakhstan 2021 https://en.wikipedia.org/wiki/Demographics_of_Kazakhstan#cite_note-census2021-30 Численность населения по гражданству Армения 429
https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810030201 citizenship Armenia 5,320
Armenian 33,720 https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810018201 Mother tongue by language spoken most often at home and other language(s) spoken regularly at home
https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810020101 Armenian 37,525 Language spoken at home by single and multiple responses of language spoken at home and mother tongue
https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=9810020001 Armenian 21,970 Language spoken most often at home by other language(s) spoken regularly at home
https://www.tandfonline.com/doi/full/10.1080/01419870701491937
The results of the 1906/7 Census confirmed the pattern into which the empire’s population had fallen in a process of homogenization vis-a`-vis religious affiliation. The Census indicated that, out of a total population of 14,321,000, there were 1,542,000 Greeks, 1,020,000 Armenians and 146,000 Jews as compared to 11,405,000 Muslims living in Ottoman lands. These figures indicated that the imperial population of the early twentieth century contained 11 per cent Greeks, 7 per cent Armenians, 1 per cent Jews and 80 per cent Muslims within the total (Karpat 1985, pp. 1689).10 This composition was also reflected by the 1914 Census results (see Table 1).
1914: 1,204
https://etd.lib.metu.edu.tr/upload/12608809/index.pdf
Towns[edit]
Shengavit may have had 5,000–6,000 residents in 2900 to 2700 BC.[5]
Artaxata: >>>>>Pavstos?[40,000=200,000?] and 200,000 residents.200,000
A Brief Survey of the History of Ancient Armenia - Page 39 Hakob Manandyan · 1975 · https://archive.org/download/ABriefSurveyOfTheHistoryOfAncientArmenia
Regarding the numbers of the population in the largest cities of Bagratid Armenia, (Dvin, Ani, Arzn), certain indirect references may be found. The Armenian historian Thomas Artsruni, for example, informs us that during the earthquake of 893 over 70,000 inhabitants perished in Dvin. According to the Byzantine historian Georgius of Cedrin, when the Seljuks captured and burned the city of Arzn in 1049, over 140,000 people died by fire and sword. Other historians say that the city of Ani counted 100,000 inhabitants and 10,000 dwellings. The round figures cited above are, of course, extremely questionable, but they permit us to suppose that the population of the larger cities of Bagratid Armenia was considerably greater than that of the cities of medieval Europe, and may have ranged anywhere between 50,000 and 100,000.
https://arar.sci.am/Content/320744/226-335.pdf
ՀԱՅԱՍՏԱՆԻ ԽՈՇՈՐ ՔԱՂԱՔՆԵՐԸ
A Brief Survey of the History of Ancient Armenia - Page 39 Hakob Manandyan · 1975 · ... population . Regarding the numbers of the population in the largest cities of Bagratid Armenia , ( Dvin , Ani , Arzn ) , certain indirect references may be found . The Armenian historian Thomas Arzruni
The Armenian Review - Volumes 41-43 - Page 134 1991 · ... population numbered up to a hundred thousand which constituted the largest concentration of Armenians at that period.4 To give an impres- sion of its comparative scale , it was larger than Constantinople at its final stage and about
https://arar.sci.am/Content/108124/file_0.pdf ունեցել են 15—25 հազար բնակչություն
- Constantinople
- Tiflis
Ahlat / Divrigi[edit]
Rogers, Michael. (2000). "The Tombstones of Ahlat and Later Mediaeval Armenian Khachkars, Interrelations and Interactions (Ahlat Mezartaşları ve Geç Ortaçağ'da Kaç karlar: İlişkiler ve Etkileşimler", ULUSLARARASI "SANATTA ETKİLEŞİM" SEMPOZYUMU, 25-27 KASIM, ANKARA 1998, BİLDİRİLER, Ankara: Türkiye İş Bankası, 206-209.
Austen Henry Layard, Discoveries in the ruins of Nineveh and Babylon: with travels in Armenia, Kurdistan and the desert: being the result of a second expedition undertaken for the trustees of the British 124 Museum (London, 1853), 24; and 31 on the similarity of the Christian and Muslim tombstones.
Eastmond, Antony (2017). Tamta's World: The Life and Encounters of a Medieval Noblewoman from the Middle East to Mongolia. Cambridge University Press. ISBN 978-1-107-16756-8.
p. 158
The Muslim cemetery at Akhlat still survives; its tombstones include the earliest surviving monuments from the city, dating to the lifetime of Tamta. The cemeteries now cover a huge area and are the principal draw to the area for tourists. However, in the thirteenth century the cemeteries were even more extensive; for alongside the Muslim cemeteries were Christian ones, which are now completely destroyed. They are only known through one photograph taken by Walter Bachmann before 1913 [Figs. 50 and 51], showing a member of his expedition standing beside an Armenian khatchkar (cross-stone). From a distance the Christian khatchkars and Muslim stones would have been hard to tell apart. In Bachmann’s photograph the Muslim stones appear taller and thinner than their Christian equivalents, but most khatchkars that we know of from the thirteenth century tend to be similarly proportioned to their Muslim cousins. Both types also usually have overhanging cornices at the top to protect the main face of the stone from the weather; and both were set up to face west. It is only on closer inspection that their symbolic repertoire – dominated by the cross on the khatchkars – and their choice of alphabet became apparent, allowing the different communities of the dead to be distinguished.
https://archive.org/details/thierry-1989-armenian-art/page/353/mode/1up?view=theater
During the 12th and 13th centuries, Armenian influence over Seljukian art was probably not as strong as has been believed, and the Seljuk Turks did not arrive in Anatolia devoid of all artistic tradiitions. They had invaded Iran and had absorbed some of its culture, which was at the time flourishing under the Samanid and Bûyid dynasties. Seljukian art was introduced and developed in Anatolia almost at the same time as Armenian art of the feudal age. This is illustrated by the hospital at Divriği (((Divriği_Great_Mosque_and_Hospital))), which has obvious structural and decorative similarities with Armenian jamatouns, but it dates from 1228, and is almost their contemporary.
Rich artistic “interactions,” that is borrowings are typical for this time: The wonderful complex relief decoration and architecture of the mosque-hospital complex of Divriği (1228f.) draws heavily on Armenian decorative inventions and is one of the best testimonials of how Muslim patrons of that time admired Armenian architecture and relief arts and used Armenian craftmanship.37 [p. 97][7]
https://www.taylorfrancis.com/chapters/edit/10.4324/9781315589886-5/patterns-armeno-muslim-interchange-armenian-plateau-interstice-byzantine-ottoman-hegemony-peter-cowe Patterns of Armeno-Muslim Interchange on the Armenian Plateau in the Interstice between Byzantine and Ottoman Hegemony / By S. Peter Cowe
Similarly, in view of the Armenian tradition of building in central Asia Minor under the patronage of indigenous monarchs and princes, it is highly plausible that their heirs continued the process now under Seljuq aegis. With that in mind, inscriptions and historical accounts inform us of a series of Armenian architects employed in Seljuq constructions, Galust at Divriği in 1229, T‘agvor, son of Step‘an, in Malatya, Kaloyan of Konya (arguably) in Sivas, Ashot at Zor, and Kalous (Galust) in Konya itself. 57 [] These objective data may afford a basis for discussing issues of form, style, and ornamentation and the degree of artistic interchange (as, for example the Seljuq türbe (kümbet) structures and Armenian ecclesiastical domes (gmbet), and grave steles and Armenian cross-stones (khach‘k‘ars). 58
The Rape of Anatolia Scott Redford 1
34 Many works of medieval Christian and Islamic art from medieval Anatolia display evidence of different traditions. However, few of them transform divergent and different traditions into something new. I am thinking of buildings like the Great Mosque and Hospital complex at Divriği and the Church of the Hagia Sophia in Trabzon (Trebizond). For the former see, e.g. Oya Pancaroğlu, ‘The Mosque-Hospital Complex in Divriği: A History of Relations and Transitions’, Anadolu ve Çevresinde Ortaçağ 3 (2009): 169–98, and for the latter, Antony Eastmond, Art and Identity in Thirteenth Century Byzantium: Hagia Sophia and the Empire of Trebizond (Aldershot: Ashgate, 2004).
The Art of Armenia: An Introduction - Page 141 / Christina Maranci · 2018
... Divrigi hospital and mosque
complex.33 This shared culture is also palpable in the monastery of
- Maranci, Christina (1998). Medieval Armenian Architecture in historiography: Josef Strygowski and His Legacy (PhD thesis). Princeton University. OCLC 40827094.
Ince Minaret Madrasa. The last diffusion occurred with the invasion of the Tatars in the thirteenth century. These invasions caused mass emigrations towards southwestern Asia Minor (Cilicia), where an independent kingdom existed until the fifteenth century. However, as Greater Armenia languished, the Armenian forms "found rebirth" in the "pure Armenian style" of Islamic monuments. T'oramanyan asserts that these structures were the direct work of Armenians and offers documentary proof: at the thirteenth-century madrasa of Injev Minareli, (1251), the inscription tells us that the architect is an Armenian convert by the name of "Galust".[8]
Çifte Minareli Medrese, Erzurum, tr:Üç Kümbetler. Yet if we compare elements from Seljuk and Armenian architecture we find some striking similarities. In the Seljuk tomb towers of the tenth and eleventh century, such as those, for example, in Erzerum, we see a single, square chamber capped by a dome on which sits a tall, conical roof-- a configuration which strongly, and almost exclusively, recalls the domes of centrally planned churches of Armenia and Georgia (fig. 5). The existence of Armenian inscriptions on Islamic buildings, as T'oramanyan pointed out, referring to ethnic converts to Islam in the twelfth and thirteenth centuries provides further proof of contact.21[9]
Armenian firsts[edit]
- Khachatur Kesaratsi, the first printing press in Iran c. 1636–37 and the first prirnted book (1638) in New Julfa[10][11]
- Armenian Church, Singapore (1835), the first Christian church in Singapore[12]
- Armenian Quarter: Jerusalem's first printing press (1833),[13][14][15] the first photographic workshop (1855),[16] the first coeducational school (1869)[17]
- Kurdish melodies (1903) by Komitas, the first publication of Kurdish music.[18][19]
- first coffeehouses in Vienna, Paris, London? / Viennese_coffee_house Johannes Diodato in 1685
- the first Kurdish film Zare (film)
- the first Chinese Bible translation
- The first novel published in the Ottoman Empire was Vartan Pasha's 1851 The Story of Akabi (Turkish: Akabi Hikyayesi).
- check
- first film(-related stuff) in Iran?
With the exception of the Latin Vulgate, there are more Armenian biblical manuscripts than of any other early version. Such manuscripts, whether whole or partial Bibles, constitute nearly a tenth of all medieval Armenian manuscripts.[20]
unsorted[edit]
- Eastmond, Tamta's World, what else?
Eastmond, Antony (2017). Tamta's World: The Life and Encounters of a Medieval Noblewoman from the Middle East to Mongolia. Cambridge University Press. ISBN 978-1-107-16756-8.
Aghtamar, Church of the Holy Cross, 75, 374 Amberd castle inscription, 27; church, 50 Aghtamar, Church of the Holy Cross, 374 Gandzasar monastery, 51; inscription, 216 Haghbat monastery, 30, 31, 43, 51, 59, 62, 217, 374 Ani, mosque of Minuchihr, 130, 301 Talin, 169 khatchkars, 67, 139, 158, 192, 218, 234
Divri˘gi, 186, 306, 317; mosque hospital complex, 304; inscription, 308; Sitte Melik tomb, 288, 293 Divri˘gi, mosque-hospital complex, 304, 311
https://artsakhlib.am/2019/10/26/%D5%B6%D5%B8%D6%80%D5%A1%D5%B0%D5%A1%D5%B5%D5%BF-%D5%B0%D5%A5%D5%A9%D5%A1%D5%B6%D5%B8%D5%BD%D5%A1%D5%AF%D5%A1%D5%B6-%D5%BF%D5%A1%D5%B3%D5%A1%D6%80-%D5%A1%D6%80%D5%BF%D5%A1%D5%B7%D5%A1%D5%BF-%D5%B4/ https://arar.sci.am/dlibra/publication/193251/edition/175593?language=en https://arar.sci.am/dlibra/publication/276087/edition/253261/content https://armenpress.am/arm/news/446470/
Այսպիսով Հոիփսիմեի տաճարում հայտնաբերված այդ քարերը, Գառնի ամրոցի ճարտարապետական նշանավոր հուշարձաններից նեսո, Հայաստանի հելլենիստական շրջանի ճարտարապետության մի նոր օջախի գոյության իրեղեն վկայություններն են:[21]
- Maranci
Maranci: we know, [that Armenian domes] are generally spherical on the inside, surmounted by a conical roof.66[22]
Maranci on Lynch: Both the churches of T'ališ and T'alin (fig. 10) are cited as buildings of "great simplicity" and "much beauty of form". T'alin, according to Lynch, ranks among the most charming examples of the Armenian style and is the "most beautiful building I had yet seen in Armenia".44[23]
- Maranci on Georgia
- Maranci, Christina (1998). Medieval Armenian Architecture in historiography: Josef Strygowski and His Legacy (PhD thesis). Princeton University. OCLC 40827094.
Close similarities between Armenian and Georgian architecture have led scholars to a range of different hypotheses on their relationship. As we saw in Chapter One, nineteenth-century European scholars did not draw a distinction between the two traditions, but considered both Armenian and Georgian architecture as a Transcaucasian branch of Byzantine architecture. Although we will consider some of the general problems of this issue in the conclusion, our present focus is on why Strzygowski chose to treat the architecture of Armenia separately from that of Georgia.[24] At the beginning of Die Baukunst, Strzygowski stresses that "a neat division between Armenian and Georgian art is necessary, although they are closely related and[24] often hardly separable." Strzygowski offers two reasons for his decision. The first involves the respective proximities of the lands to cultural centers. Unlike Armenia, "Georgia did not belong to the three powers and thus was more shut off from life…in architecture… the Georgians, insofar as they were not independent or under Syrian- Persian influence,… took over and spread Armenian forms."10[25] While there is substantial evidence for close contact between Georgia and Byzantium, particularly through their common Chalcedonian faith, Strzygowski stresses the insular location of the country in assessing its creative abilities. Thus Georgia's geographical situation north of Armenia, Strzygowski believed, prevented it from receiving the influence of the "three powers" (Byzantium, Persia, and probably Syria). In an uncharacteristically traditional vein, Strzygowski argues that Armenia was more important because of its contact with major cultural centers (particularly, one suspects, Persia).[25]
It follows that since Georgia could not generate its own artistic forms, it had to rely on Armenia for inspiration. To illustrate Georgians' creative impotence, Strzygowski points to an analogy in the inventions of each nation's alphabet: "As the creator of the Armenian alphabet also created that of the Georgians, so there also emerged in the realm of formative art a lively exchange, so that one would do well to give up the competition between them, yet still see them next to each other as individual streams."11 If one is to follow the implication of the first phrase, the lively exchange led mostly from Armenia to Georgia.12[26]
Strzygowski's belief in the Armenian origin and later date of the Georgian alphabet is shared by many scholars, past and present. The theory is further attested to in an early source-- the fifth-century Life of Maštoc', the creator of the Armenian script.13 However, debates continue, particularly between Armenian and Georgian scholars, over the relative chronologies of the two alphabets. More important for us, however, is that Strzygowski employed the alphabetic theory as an analogy. Although continually in his career he argued for the practice of art history as a self-contained discipline, Strzygowski reveals here, as elsewhere, the extent to which philological studies had actually influenced his work.[27]
This problem becomes particularly acute when we consider the architectural traditions of Georgia. Lying just north of Armenia, and bordered on the west by the Black Sea, the architecture of this region offers the most striking similarities with that of Armenia. The small, centrally-planned structures of Georgian churches, their conical roofs, and sculptural decoration, all bear striking resemblance to those found in Armenia. This similarity is most certainly a reflection of the continuous contact and interrelations between the two lands, and is most visible in the marchland areas of Tayk* and Tao, which have defied a precise identification of an Armeno-Georgian border, and where churches often feature bilingual inscriptions.16[28] Furthermore, there is no doubt that master builders and masons traveled back and forth. An inscription, for example, at the church of Ateni in Georgia identifies the builder as an Armenian. The closeness of the two traditions, both in ecclesiastical architecture and in almost all other architectural genres, encourages the formulation of a Transcaucasian, rather than strictly Armenian study. While certainly there are features distinct to each tradition, the abundance of commonalities discourages drawing an overly rigid line between them, as is common in much of the scholarship on the Transcaucasus. The problem thus remains of how to speak of "Armenian" and "Georgian" architecture, and how, when, and why to distinguish between them. I believe that there are instances when one should use the term "Transcaucasian" architecture. The use of particular types of plans, such as the inscribed tetraconch with corner chambers, is a Transcaucasian scheme, which emerged simultaneously in both Armenia and Georgia in the seventh century. However, there are instances when one may distinguish between the two traditions. At the church of Mcxeta, for example, the apses of the inscribed tetraconch project slightly from the walls (fig. 4); while at Hrip'sime in Armenia, those same apses are fully contained within the wall, and are marked externally only by flanking triangular niches, and this distinction remains relatively consistent in the early monuments of each region.17 Additional distinctive tendencies could also be noted, 18 but the isolation of characteristic features must, I think, be undertaken with great care. Such an exercise can easily translate into the definition of two discrete national traditions, which, given the much more striking affinities between them, has proven to be too rigid an approach.[28]
- Nzhdeh
Joel Lion https://twitter.com/ambassadorlion/status/1742592342182289750; https://archive.ph/oIV3w Glorifying Garegin Nzhdeh, a Nazi collaborator is unacceptable
https://archive.is/bM68P; https://news.am/arm/news/808886.html ՀՀ ԱԳՆ-ն Sputnik Արմենիա գործակալության համար մեկնաբանել է. Հայաստանի Հանրապետությունն անթույլատրելի է համարում անհանդուրժողականության, ազգային կամ կրոնական հիմքով ցանկացած գործողություն, ինչպես նաև վերջինիս որևէ շահարկում` լինի դա քաղաքական, քարոզչական կամ այլ նկատառումներով:
[29]
p. 156
Armenian and Georgian architecture developed along similar lines because these countries were in close contact; in the ornamentation there were some differences, that in Armenia being frequently abstract, influenced by Islamic art.
The geographical position of Georgia and Armenia and their contacts with other races and faiths caused their art to develop many original traits, while remaining within the Western tradi- tion. Some scholars claim that Armenian art had a profound influence on the Western European art of the Romanesque period, and undoubtedly some features of Western buildings, such as squinches, seem to have originated there; in sculpture, too, some Armenian influences can be detected (see page 268).
Before we leave the Dark Ages, we should make a brief excursion to Armenia. It is not my intention to present here a comprehensive sketch of the remarkable school of architecture that developed in Armenia and neighboring Georgia, a school that cannot be regarded as merely a provincial branch of Byzantine architecture and would require separate treatment. On the other hand, I do not share the exaggerated claims that have been made by Joseph Strzygowski and his followers, who regarded Armenialas a major creative center of architectural concepts that allegedly originated farther east, in the Iranian world, and were then disseminated throughout Christian Europe.14 It is entirely natural that Armenian architects should have sought their models from their southern neighbors [Syria]: it was from the same region, from Edessa and Samosata, that Armenia received its Christian culture and its alphabet. By joining the Monophysite camp, the Armenian Church perpetuated this connection that was imposed by geography and the interplay of political forces. The basilica did not have a long life-span in Armenia and gave way toward the end of the sixth century to the domed church, which attained a surprising degree of elaboration in the first great period of Armenian architecture, roughly between the years 610 and 670. These dates are significant: Armenian architecture developed at the very time when Christian Syrian architecture came to a halt; at a time, moreover, when the Byzantine Empire was entering its Dark Age. It may be said without exaggeration that in the seventh century Armenian architecture was leading the entire Christian East. It proved a short period of supremacy: the occupation of that country by the Arabs put an end to this remarkable development, and it was only two centuries later that Armenian builders were able to resume their work on a monumental scale.
Canepa, Matthew P. (2018). The Iranian Expanse: Transforming Royal Identity through Architecture, Landscape, and the Built Environment, 550 BCE–642 CE. Oakland: University of California Press. ISBN 9780520290037.
- Israeli statements on Armenian genocide after Oct. 7 attack
Netanyahu https://archive.ph/JjEKz
FM Israel Katz https://twitter.com/Israel_katz/status/1745802472021540947; https://archive.ph/fkyFx The President of Turkey @RTErdogan , from a country with the Armenian Genocide in its past, now boasts of targeting Israel with unfounded claims. We remember the Armenians, the Kurds. Your history speaks for itself. Israel stands in defense, not destruction, against your barbarian allies.
https://armenpress.am/arm/news/1115141.html
պատկերված է Ջուղայի հայկական գերեզմանատունը, իսկ 950 ՀՀ դրամ անվանական արժեքով գեղաթերթիկի նամականիշի վրա՝ նույն գերեզմանատունը 2005 թվականին հայկական խաչքարերի Ադրբեջանի թիրախավորված ոչնչացումից հետո
https://twitter.com/M_Simonyan/status/1704176314117165461
https://twitter.com/b_nishanov/status/1666554904050118662 Simonyan says Russia’s been building statehoods for “tribes and ethnicities including mine”, i.e., Armenians. Which is an insane, considering Armenian kingdoms existed a millennium before any sort of Russian statehood.
https://www.facebook.com/story.php?story_fbid=738389461650067&id=100064370602141&mibextid=qi2Omg
Հայաստանի ազգային պատկերասրահ և շրջեք Հայ հին և միջնադարյան արվեստի ցուցասրահներով, որտեղ ներկայացված են Հայաստանի և հայկական գաղթօջախների մի շարք եկեղեցիների (Արուճ, Լմբատ, Տաթև, Հաղպատ, Անի, Թալին, Ախթալա, Քոբայր, Կոշ, Մեղրի, Ղրիմ և այլն) որմնանկարների այսօր արդեն #եզակի օրինակներ դարձած #վավերական պատճենները, Էրեբունիի արքունական պալատի և Խալդի աստծո տաճարի #որմնանկարների (Ք. ա. 8-րդ դ.) և Գառնու բաղնիքի #խճանկարի (3-րդ դ.) ընդօրինակությունները, ինչպես նաև Մայր Աթոռ Սուրբ Էջմիածնի տաճարում հայտնաբերված Նաղաշ Հովնաթանի (1661-1721) որմնանկարների #բնօրինակ հատվածներ:
File:Stamp of Armenia - 1995 - Colnect 196122 - Bronze model of solar system XI X century.jpeg
https://web.archive.org/web/20180619072339/http://lraber.asj-oa.am/1142/1/77.pdf https://historymuseum.am/collections_type/%D5%A1%D6%80%D5%A5%D5%A3%D5%A1%D5%AF%D5%B6%D5%A1%D5%B5%D5%AB%D5%B6-%D5%B0%D5%A1%D5%B4%D5%A1%D5%AF%D5%A1%D6%80%D5%A3%D5%B8%D6%82%D5%A9%D5%B5%D5%A1%D5%B6-%D5%AD%D5%B8%D6%80%D5%B0%D6%80%D5%A4%D5%A1%D5%B6/ https://coollib.net/b/226878-zhurnal-vokrug-sveta-zhurnal-vokrug-sveta-n01-za-1971-god/read В погребениях II тысячелетия до нашей эры, открытых в Лчашене археологом А. Мнацаканяном в 1967 году, найдено удивительное бронзовое изделие. Удивительное, так как аналогий ему в мировой археологии нет. И как мы считаем — это созданная почти четыре тысячи лет назад модель вселенной
https://twitter.com/histories_arch/status/1638411805130383360 Bronze model of 'Solar System' dated 12th-11th Century BC, discovered at basin of Lake Sevan. https://archive.ph/ZWJmo
- Patapoutian
https://twitter.com/ardemp/status/1738300851553501298 My autobiography is now published on the @NobelPrize website. It covers both my personal and professional life, highlighting the decisions and events that have had the biggest impact. I appreciate the opportunity to tell my story. Hope you enjoy reading it https://www.nobelprize.org/prizes/medicine/2021/patapoutian/biographical/
https://archive.ph/huo49 US can help ease the humanitarian crisis in Nagorno-Karabakh A clear message needs to be sent to Azerbaijan. By Ardem Patapoutian and Vicken CheterianUpdated August 16, 2023, 5:30 p.m.
Ejmiatsin Gospels[edit]
Dickran Kouymjian
https://archive.org/details/textcontextstudi0000conf/page/60/mode/1up?view=theater
The oldest surviving Armenian illuminations, the final miniatures of the Ejmiacin Gospels, are just two leaves painted on both sides, bound at the end of a late tenth-century manuscript.12 S. Der Nersessian has convincingly determined their Armenian provenance and date (late sixth or early seventh century) by demonstrating the close stylistic similarity to early seventh-century Armenian wall paintings preserved in the churches of Lmbat and Tališ/Aruč.13 These four precious gospel miniatures Annunciation to Zechariah, Annunciation to the Virgin, Adoration of the Magi, and Baptism-show a clear mixture of classical and oriental elements. The faces in all of them are rendered frontally (a single magus is seen in profile) with dark almond-shaped eyes, thick eyebrows, and small mouths. In contrast, the archangels of the Annunciations appear in graceful classical contraposta stances, with weight on the left foot and with body turned slightly toward the......
Russell 1987[edit]
- Russell, James R. (1987). Zoroastrianism in Armenia. Cambridge, Massachusetts: Harvard University Press. ISBN 978-0-674-96850-9.
[3]
- other
Although Rome was to pursue for centuries to come its policy of interference in Armenian affairs, the sympathies of the Armenians lay with Iran, a country whose religion and way of life were familiar to them.
p. 3 then Sasanian kingdoms of Iran. It was the Iranians whose ties to the Armenians were closest and whose culture influenced the Armenian nation profoundly over the entire period when Zoroastrianism was the chief religion of Iran: from the Median conquest of Assyria in 612 B.C. to the fall of the Sasanians in A.D. 651. Throughout that entire span of twelve centuries, whose beginning coincides with the emergence of the Armenians as a nation in the annals of civilisation, Armenia was ruled either directly by Iran or by kings and satraps of Iranian descent.
A legend credits Hannibal, in flight after the defeat of Carthage, with the foundation of the Armenian capital of Roman times,Artaxata; the story is probably fiction, but it fairly reflects the Romans ' irritation at a country which provided a save haven for their enemies and which was impossible entirely to subdue.
Tacitus wrote of the Armenians, 'An inconstant nation this from old; from the genius of the people, as well as from the situation of their country, which borders with a large frontier on our provinces, and stretches thence quite to Media, and lying between the two empires, was often at variance with them; with the Romans from hatred, with the Parthians from jealousy, ,9
The basis of Armenian culture is a fusion of native and Iranian elements which has been retained faithfully over the ages, with comparatively slight accretions from other peoples. Armenia was neither the miraculous child of cultural parthenogenesis nor a mere stepson of the Persians.
the impact of Iranian culture upon Armenia was greatest in the Arsacid period
In religious affairs as in political matters, Armenia was completely integrated into Parthian Iran. The vast majority of the Iranian loan-words in Armenian, which comprise most of the vocabulary of the language, are from Northwest Middle Iranian dialects, that is, from the speech of the Parthians and Atropatenians of the Arsacid period.Nearly all the names of the gods of pre-Christian Armenia are Pth.forms, as are nearly all the terms associated with religious belief,ritual and institutions. In cases where both Parthian and Middle Persian (Sasanian) forms of the same word are attested in Armenian, it is the Parthian word, in almost all cases, which has become part of common Arm. usage.
The theme of travel between the lands of the living and the dead is found in Armenian tradition in the legend of Ara, and the source of Plato's tale of Er in the tenth book of the Fepublic is Armenian.
It is unlikely that Ara died in the original version of the story;Xorenac°i probably introduced the pseudo-Ara to explain the tale in historically credible terms. Ara was known to Plato as Er the Pamphylian,identified by Classical writers as Zoroaster and called an Armenian, a figure of supernatural power who visits the kingdom of the dead and returns to the world of the living.
Thierry 1989[edit]
- Thierry, Jean-Michel; Donabédian, Patrick (1989) [1987]. Armenian Art. Translated by Celestine Dars. New York: Harry N. Abrams. ISBN 0-8109-0625-2.
https://archive.org/details/thierry-1989-armenian-art/page/48/mode/1up?view=theater
Tigran the Great's tetradrachmas illustrate well the two sources of Armenian culture: on the recto, the king wears the tall, pointed tiara of Persian rulers; the patron goddess (tyche) of the city where the coins were minted figures on the verso, after the Greek numismatic tradition.
https://archive.org/details/thierry-1989-armenian-art/page/62/mode/1up?view=theater&q=kurion
This break-away was followed by that of the Georgian Church, lead by the Patriarch Kurion at the Synod of Duin (608), to which must be added moves toward independence from the Albanian Church, and even from the Metropolite of Siunia.
https://archive.org/details/thierry-1989-armenian-art/page/69/mode/1up?q=chapelle&view=theater
[Zvartnoc] We must at this point refute an absurd, but often repeated, opinion: it has been said that the craftsman who sculpted the bas-relief of Noah’s Ark on the facade of the Ste. Chapelle, in Paris, took Zuart'noc’ as a model. How could a 13"" century man copy a work which had collapsed over 400 years before?
https://archive.org/details/thierry-1989-armenian-art/page/170/mode/1up?view=theater ART IN SATELLITE BAGRATID KINGDOMS: THE ART OF THE KINGDOM OF VASPURAKAN
Present interest in Armenia springs from a number of things. Some architectural realizations have long been familiar to Orientalists, but most of these build- ings were unknown in the West, even by art historians. Illuminations, khatch- kars and other scholarly or popular works of art came to our knowledge less than fifty years ago. Numerous analogies between Armenian and western art favors comparative and critical studies. Also, a number of sites can now be visited, if not all of them. Moreover, any genuine interest in ancient buildings is here amply rewarded. Like Italy, Armenia has a wealth of early Christian buildings, and if Italy has more sumptuous churches, the Armenian ones are more numerous, and their typology is more varied.
https://archive.org/details/thierry-1989-armenian-art/page/352/mode/1up?view=theater
Besides this ultimate incursion, foreign influences have only marked Armenian art in a superficial and circumstantial manner, and viceversa. J. Strzygows- ki's hypothesis concerning the would-be Armenian origins of Byzantine and western (Romanesque and Gothic) arts has never been scientifically confirmed. These suppositions were often amplified and distorted in articles or popular publications, and they have not helped in objectively appreciating the place and role of Armenian art in history. The influence of Armenian art over surrounding countries spread in the first instance in Transcaucasia during the paleo-Christian period. The Armenian religion was preponderant over Georgia and Caucasian Albania at this time, and Christian Caucasian art could justifiably be seen as essentially Armenian;
https://archive.org/details/thierry-1989-armenian-art/page/353/mode/1up?view=theater
During the 12th and 13th centuries, Armenian influence over Seljukian art was probably not as strong as has been believed, and the Seljuk Turks did not arrive in Anatolia devoid of all artistic tradiitions. They had invaded Iran and had absorbed some of its culture, which was at the time flourishing under the Samanid and Bûyid dynasties. Seljukian art was introduced and developed in Anatolia almost at the same time as Armenian art of the feudal age. This is illustrated by the hospital at Divriği (((Divriği_Great_Mosque_and_Hospital))), which has obvious structural and decorative similarities with Armenian jamatouns, but it dates from 1228, and is almost their contemporary. Exchanges between the two styles were, however, frequent. We know indeed that Armenian craftsmen worked on some Seljukian buildings, mosques and medresses. This was repeated about two centuries later with Irano-Mongol art (14th-15th century). The Mongol style did spread over Armenian sculpture, illumination, and even fashion, but
- Armenian khatchkars were certainly copied on Muslim tombstones at Ahlat (((The Tombstones of Ahlat the Urartian and Ottoman citadel))) in the basin of Van, and Armenian building methods were widely used, in the same area, for Mongolian türbs (mausoleums). This artistic counter-exchange perhaps led the Armenians to remember the türbs when they built some of their drums in Vaspurakan, in the late Middle Ages.
individual monuments[edit]
- in the second part of the book, Patrick Donabédian has written a series of clear and precise notes to accompany the illustrations of Armenian buildings
Monte Melkonian[edit]
Monty Melkonian, a Californian Armenian military commander, recently killed near Agdam: "There's bound to be a coup d'etat in Turkey sometime in the next 10 years. During the immediate post-coup chaos, we'll take Nakhichevan - easy!"[33]
https://www.themoscowtimes.com/archive/death-ends-one-mans-odyssey Death Ends One Man's Odyssey https://web.archive.org/web/20231010073858/https://www.themoscowtimes.com/archive/death-ends-one-mans-odyssey
https://hetq.am/hy/article/148927 Ինչու՞ է «Ֆեյսբուքն» արգելափակում Մոնթե Մելքոնյանի մասին հրապարակումներն ու դրանց հեղինակներին
Մոնթեն Հայաստանի և Արցախի ամենահայտնի, ամենասիրված և ամենահարգված մարտիկն է. Ալեք Ենիգոմշյան https://hetq.am/hy/article/157009 https://web.archive.org/web/20230612072739/https://hetq.am/hy/article/157009
https://hetq.am/en/article/55766 Monte Melkonian and the Way of the Samurai – Changing Reality through Struggle
https://massispost.com/2011/11/which-%E2%80%9Cavo%E2%80%9D-was-monte/
Jerusalem[edit]
international, Dec. 2023
UK[34] France[35] US: Q: And finally, over the break, top authorities in the Armenian Quarter expressed deep concern that the Israeli Government was using the conflict in Gaza to push out a lot of Armenian Christians from the Armenian Quarter. Any response to those concerns? // MR MILLER: So no specific response to that. But as we have said on a number of occasions, we do not want to see the Government of Israel take any steps that would escalate tensions.[36] Russia: We are seriously alarmed over reports of more frequent provocations against representatives of Jerusalem’s Christian community. For example, we have noted a conflict situation that has developed around the Cows' Garden area, situated in the historic Armenian Quarter in Old Jerusalem. It has become the subject of litigation between the Armenian Patriarchate of Jerusalem and an organisation of Israeli settlers. Without waiting for a court ruling, developers started preparing to build a hotel complex on the disputed territory, and this led to clashes between local Armenians and Israeli radicals. We urge the Israeli authorities to facilitate an equitable solution of this sensitive issue in accordance with the law. We believe that the rights of all religious communities in the country must be protected in equal measure. We oppose any unlawful actions aiming to change the current ethnic-denominational balance in Old Jerusalem, including encroachments on Christians who have been living there for centuries, and on their shrines and property.[37] Jordan's Ayman Safadi:
https://twitter.com/ZartonkMedia/status/1726702975199113361 https://www.1lurer.am/en/2023/11/20/Jordanian-foreign-minister-accused-Jewish-settlers-of-carrying-out-plan-to-occupy-Armenian-quarter/1033266
- April 2024
https://armenpress.am/arm/news/1134526.html
Երուսաղեմի ստատուս քվոն փոխելու փորձեր են արվում, ինչի մասին ԱԳՆ-ն բարձրաձայնում է տարբեր հանդիպումների ժամանակ․ Կոստանյան
PRESS RELEASE: A joint statement by all the civil institutions and organizations of the Armenian Quarter. https://twitter.com/SavetheArQ/status/1776307733253308717
Jordan MFA https://twitter.com/ForeignMinistry/status/1775857757431767188
Armenian Patriarchate Of Jerusalem https://twitter.com/ArmenianQuarter/status/1775553887077843431
France https://twitter.com/FranceJerusalem/status/1775932393003897179
Gérard Araud https://twitter.com/GerardAraud/status/1775572970745843917
https://www.theguardian.com/world/2024/mar/03/jerusalem-land-grab-armenian-community-fear-eviction-after-contentious-deal Jerusalem ‘land grab’: Armenian community fear eviction after contentious deal
https://armenianweekly.com/2024/02/20/armenian-community-of-jerusalem-initiates-legal-action-to-protect-the-historic-cows-garden/
Armenian community of Jerusalem initiates legal action to protect the historic Cows’ Garden
https://www.bbc.com/news/world-middle-east-68034722
Jerusalem: Armenian Christians fight controversial land deal
https://www.haaretz.com/israel-news/2024-01-15/ty-article-opinion/.premium/israel-must-protect-armenians-christians-from-attacks-in-jerusalem/0000018d-0c1d-daa5-a7cf-de7f08cd0000 https://archive.ph/k49Hj Israel Must Protect Armenian Christians From Attacks in Jerusalem Armen Sarkissian
https://www.azatutyun.am/a/32752707.html Armenian Church Facing ‘Existential Threat’ In Jerusalem
https://twitter.com/DrKevorkO/status/1740869017152508284 Comprehensive reporting from @CivilNetTV — Jerusalem’s Armenian community attacked by a mob amid land dispute
https://www2.cbn.com/news/israel/historic-armenian-quarter-jerusalem-facing-demolition-luxury-hotel-dispute
Historic Armenian Quarter in Jerusalem Facing Demolition in Luxury Hotel Dispute
BREAKING: Over 30 armed provocateurs wearing ski masks and some carrying lethal weapons attacked a group of Armenian bishops, priests, deacons, and other citizens on Thursday afternoon in the Old City of Jerusalem.
https://www.jpost.com/israel-news/crime-in-israel/article-779881
https://twitter.com/ArmenianQuarter/status/1740343013623365747 URGENT COMMUNIQUE
https://twitter.com/FleurHassanN/status/1740402579333623935 These were Muslim Arab men in a fight with Armenian men. Police have arrested culprits on both sides. Fleur Hassan-Nahoum, Deputy Mayor of Jerusalem https://archive.ph/oWEuF
https://twitter.com/simonforco/status/1740495951511621822 What could we worse than the violent settler attack on Jerusalem Armenians today? The deputy mayor of Jerusalem and Jerusalem Post fabricating a story that this was a brawl between Armenians and Muslims.
https://twitter.com/NoubarAfeyan/status/1740405853419708601 Noubar Afeyan Abhorrent acts of terrorism against native Armenians, including clerics, driving them out of their ancestral properties, are inhumane, especially during these days of unprecedented violence in the country. Israeli authorities must protect the victims now!
https://www.aljazeera.com/features/2023/11/24/we-wont-leave-armenians-in-jerusalem-push-back-against-armed-settlers ‘We won’t leave’: Armenians in Jerusalem push back against armed settlers
https://www.rferl.org/a/armenia-jerusalem-israel-land-dispute-intimidation/32692507.html?fbclid=IwAR0LqDHkvEib2Dy5UWaQYV9va48mL7feak9o1nOh1fCWOWmbWfb1soeMT6k Amid War In Israel, Jerusalem Armenians Enter Standoff Over Holy Land
https://www.1lurer.am/en/2023/11/20/Jordanian-foreign-minister-accused-Jewish-settlers-of-carrying-out-plan-to-occupy-Armenian-quarter/1033266 Jordanian foreign minister accused Jewish settlers of carrying out plan to occupy Armenian quarter of Jerusalem
https://www.bbc.com/news/world-middle-east-65876162?at_medium=RSS&at_campaign=KARANGA Controversial land sale puts Jerusalem Armenians on edge
https://armenpress.am/eng/news/1124292.html BREAKING: Armenian Patriarchate of Jerusalem says it is facing “greatest existential threat”
https://twitter.com/FranceJerusalem/status/1725150904737787920 France is following with great concern the ongoing tensions in the Armenian quarter of the Old City of Jerusalem where violent pressure is being exerted by Israeli settlers against residents. They must stop without delay.
https://asbarez.com/jerusalem-police-demand-armenians-to-evacuate-patriarchate-property/ Jerusalem Police Demand Armenians to Evacuate Patriarchate Property
Nov. 1, 2023 https://armenpress.am/eng/news/1123292.html Armenian Patriarchate of Jerusalem cancels controversial land deal
Investor ignores Armenian Patriarchate of Jerusalem’s cancellation of land deal and starts demolition works https://armenpress.am/eng/news/1123604.html
Provocation and violence by Israelis threaten Armenian Quarter of Jerusalem https://www.civilnet.am/en/news/757355/provocation-and-violence-by-israelis-threaten-armenian-quarter-of-jerusalem/
Turkey churches[edit]
Throughout the Middle Ages and thereafter, education was centered in the monasteries. St. Karapet of Taron owned twelve large burghs with a total population of 22,813. In this way this monastery was equal in its extent and wealth to some of the principalities owned by the nakharars.
https://penelope.uchicago.edu/Thayer/E/Gazetteer/Places/Asia/Armenia/_Texts/KURARM/46*.html
Kevork A. Sarafian
Aram Raffi: Sb Karapet https://archive.org/details/travelpoliticsin00noel/page/247/mode/1up?view=theater
To be an ashough is considered a high attainment. In order to acquire the art, anyone who aspires to become an ashough first observes a fast of seven weeks, then goes to the monastery of the Sourb Karapet, which is the Parnassus of Armenian musicians. The Sourb Karapet is John the Baptist, who is the patron saint of Armenian minstrels.Buxton, Noel; Buxton, Rev. Harold (1914), Travel and Politics in Armenia, London: Macmillan
Yukarıyongalı site:.tr https://dogruhaber.com.tr/haber/71580-yukariyongali-cengili-koyu-hizmet-bekliyor/ Yukarıyongalı (Çegili), also known as Der village, is 49 km away from Muş Center. The history of the village, which was previously home to Christians and is famous for its Çengili Church, dates back to ancient times. The village was taken over by Muslims after the Armenians left between 1914 and 1930. Currently, the Bekiran Tribe, Zazalar (Dımıli) and Bılıki tribes, a branch of the Cibran Tribe, live in the village.
https://webdosya.csb.gov.tr › CDP_100000 › mbv Beldeye bağlı Yukarıyongalı Köyü'nde, Çengilli (Surp Garabet) Kilisesi'nin sahip olduğu turizm potansiyeli değerlendirilerek inanç turizminin geliştirilmesi.
LAST, FIRST (2018). "CHAPTER". In Evans, Helen C. (ed.). Armenia: Art, Religion, and Trade in the Middle Ages. Metropolitan Museum of Art and Yale University Press. ISBN 9781588396600. OCLC 1028910888.
CAT. 38 Carved Doors Church of Saint John the Baptist (Surb Karapet), Mush, I212
[40]Interview with Samvel Karapetyan 26 Feb 2007 A totally different situation exists inNorthern Artsakh– in the Gandzak region
The Varagavank, partly destroyed, has become a very important source of profit for the Kurdish village. They sell needlework in the chapel. The church has turned into a kind of art gallery.
And, similarly, there would not be a café next to Noravank and the UNESCO team visiting the church would not have to turn back after seeing the café. It attests to us being faceless, dishonorable.
1984 Kouymjian, D., "Destruction des monuments historiques arméniens, poursuite de la politique de génocide," Le Crime de Silence (Flammarion, Paris, 1984), pp. 295-310; English trans., "The Destruction of Armenian Historical Monuments as a Continuation of the Turkish Policy of Genocide," The Crime of Silence, Permanent Peoples' Tribunal (London: Zed, 1985), pp. 173-185.
https://cah.fresnostate.edu/armenianstudies/documents/pdf/1984_ACrimeOfSilence.pdf
Jean-Michel Thierry and Nicole Thierry, "Notes sur des monuments arméniens en Turquie," Revue des Études Arméniennes 2 (1965)
https://www.collectif2015.org/tr/100Monuments/Le-Monastere-de-Saint-Barthelemy/ Surp Partuğimeos Manastırı
- Derjan
http://www.virtualani.org/aprank/index.htm
https://www.collectif2015.org/tr/100Monuments/Le-Monastere-de-Saint-David-d-Abrank-/
In current state, there are seemingly no traces left from the complex. It was demolished with the command of Van governorship in 1951 and a mosque was built on its place (Figure 2.15). Even the village Nareg was known by the locals, during interviews any of the villagers didn’t mention about the old monastery.[41]
https://www.collectif2015.org/tr/100Monuments/Le-Desert-ou-le-Monastere-de-Nareg/
https://nisanyanyeradlari.com/?yer=33779&haritasi=yemi%C5%9Flik Yemişlik mahalle - Gevaş - Van 1928 📖: Narik E E: Nareg Նարեկ [ Ermenice ] ■ 20. yy başında Ermeni yerleşimi. ■ I. Gagik Ardzruni (ö. 921) zamanında kurulan, 1895’ten sonra terk edilen ve yapıları 1950’ye dek ayakta olan ünlü Narek manastırından geriye iz kalmamıştır. Şair Krikor Naregatsi (951-1003) bu manastırda yaşamıştı. SN
https://dergipark.org.tr/tr/download/article-file/36439
- Buxton, Noel; Buxton, Rev. Harold (1914), Travel and Politics in Armenia, London: Macmillan
Varagavank pics https://archive.org/details/travelpoliticsin00noel/page/n74/mode/1up?view=theater
Akhtamar https://archive.org/details/travelpoliticsin00noel/page/35/mode/1up?view=theater
On the level space stands the famous monastery of Aktamar, which for many centuries has been the seat of a Catholicos. The church here is peculiar on account of the rich friezes which adorn its external walls and which give the suggestion of Assyrian or Egyptian architecture.
Gardman[edit]
1988թ. նոյեմբերին տեղի ունեցավ այն հսկայական գաղթը, որով կորցրեցինք Ադրբեջանի հայության մեծ մասը, բացի Շահումյանից, Գետաշենի ենթաշրջանի գյուղերից եւ բուն Արցախից։ Հայությունը դուրս եկավ, հրով ու սրով բռնագաղթեցվեց իր բազմահազարամյա Հայրենիքի մի մեծ կտորից՝ Գանձակի, Գարդմանի, նաեւ Շիրվանի ամբողջ հատվածից։[42]
https://hetq.am/hy/article/110304
Գարդմանի և Գանձակի հայաթափման 30 տարին
Northern Artsakh redirect
Հյուսիսային Արցախի (որ կոչում ենք նաեւ՝ Գարդման) https://hraparak.am/post/591f9cd8e3d84d0d37fc9d86
Հյուսիսային Արցախի /Շահումյան-Գետաշեն, Գանձակ, Գարդման/ https://hetq.am/hy/article/110304
https://raa-am.org/en/northern-artsakh/
Elizavetpol Governorate, Elizavetpol uezd
- 1886
г. Елисаветполь 20,294 (100%) / 8,914 (43,9%) Елисаветпольский уезд, в т.ч. 102,609 (100%) / 26,803 (26,1%) 122,903 / 35,717 / 29%
- 1897
г. Елисаветполь 33,625 (100%) / 12,055 (35,9%) Елисаветпольский уезд 129,163 (100%) / 30,985 (24,0%) 162,788 / 43,040 / 26.4%
272,477 / 68,714 / 25.2%
http://www.ethno-kavkaz.narod.ru/rnazerbaijan.html Шаумяновский район Ханларский район Дашкесанский район /Дастафюрский/
Prior to their forced exodus starting in 1988 during the Nagorno-Karabakh conflict, the region had a significant Armenian population. The 1979 Soviet census counted
Kirovabad 40.741 [4] Shahumyan 14.623 [5] Khanlar 13.975 [6] Shamkhor 10.369 [7] Dashkesan 7.325 [8] Kasum-Ismail/Geranboy/ 988 [9] Tauz 836 Gazax 751 Naftalan 182 Ketabeg 176
Paris church[edit]
Armenian Cathedral of Paris
"La Cathédrale Saint Jean-Baptiste". diocesearmenien.fr (in French). Diocèse de France de l'Église Apostolique Arménienne. Archived from the original on 11 August 2023.
"Cathédrale apostolique arménienne Saint-Jean-Baptiste". acam-france.org (in French). Association Culturelle Arménienne de Marne-la-Vallée (France). Archived from the original on 3 June 2023.
Yégavian, Tigrane (23 April 2021). "Փարիզի հայկական եկեղեցին դարերի ընթացքում [The Armenian Church of Paris through the centuries]". Azg (in Armenian). Archived from the original on 11 February 2023.
https://arar.sci.am/dlibra/publication/267287/edition/244816
- Aznavour
https://hayernaysor.am/wa/posts/373/2021-01-11/
https://armenpress.am/arm/news/949427.html
https://mediamax.am/am/news/society/30439/
Manouchian[edit]
https://www.primeminister.am/en/interviews-and-press-conferences/item/2024/02/23/Nikol-Pashinyan-Interview-France-24/ Prime Minister Nikol Pashinyan - It was a very exciting event, and I must say that it got a very wide response in Armenia as well, the Public Television of Armenia broadcast it live and received a great response from our public. Of course, the feeling of pride and the feeling that the Armenian people made a very significant and serious contribution to the fight against fascism not only on the eastern front, but also on the western front. It is very important.
https://www.primeminister.am/en/press-release/item/2024/02/21/Nikol-Pashinyan-Summary-Remains-Misak-Manushyan/
The leaders of Armenia and France attend the ceremony of enshrining the remains of Missak Manouchian and his wife in the Pantheon of the greatest French figures.
https://twitter.com/BHL/status/1760575296749641903 Bernard-Henri Lévy: Français d’espérance. Fantômes de Koufra et ombre des clochards célestes de Malraux. Pour qui défend l’idée d’internationalisme, la cérémonie en l’honneur des #Manouchian au #Pantheon était ce que la France a de meilleur. Le cœur se fendait à l’écoute du beau discours de #Macron. https://archive.ph/2vQfr
https://twitter.com/Le_Figaro/status/1760598050568016330 «Ça me fait plaisir de voir l’extrême droite à genoux devant la résistance communiste», s’est réjoui Jean-Luc Mélenchon, à propos de la venue de la présidente des députés RN à la cérémonie d’entrée de Missak Manouchian au Panthéon. https://lefigaro.fr/politique/l-extreme-droite-a-genoux-devant-la-resistance-communiste-melenchon-raille-la-presence-de-le-pen-au-pantheon-20240221
https://armenpress.am/eng/news/1115735.html The pantheonization of Missak and Melinee Manouchian, ethnic Armenians who were French by conviction, symbolizes the closeness of our two nations.
https://www.primeminister.am/en/congratulatory/item/2023/07/14/Nikol-Pashinyan-Congratulations/ The high values of universal significance, professed by France, have also been a source of inspiration for many Armenians who have survived the Armenian Genocide and found refuge in your country. Missak Manouchian, who sacrificed his life for the sake of France and its freedom, for the protection of universal values, best embodies the grateful attitude of the Armenian people towards France and its righteous struggle for freedom.
Taking this opportunity, I express my gratitude for your historic decision to move the remains of the hero of the Resistance Movement, Missak Manouchian, to the Pantheon. It is the greatest honor for the entire Armenian people, because Manouchian and his comrades-in-arms became a symbol of France's indomitable struggle on the way to victory against tyranny.
French-Armenian Resistance hero Missak Manouchian to enter France’s Panthéon https://www.france24.com/en/europe/20230618-french-armenian-resistance-hero-missak-manouchian-to-enter-france-s-panth%C3%A9on?utm_term=France24_en&utm_campaign=twitter&utm_source=nonli&utm_medium=social
https://twitter.com/President_Arm/status/1670473715102916610
https://mil.am/en/news/11578 Suren Papikyan visited Mount Valerian memorial
EN DIRECT | 83ème anniversaire de l’Appel du 18 juin 1940 au Mont-Valérien. https://twitter.com/Elysee/status/1670352400690069505
https://twitter.com/MinColonna/status/1670427178020864002
It's official, Missak and Mélinée #Manouchian will enter the Panthéon. We salute this decision by the President of the Republic and this fair recognition of the role played by foreigners within the Resistance. #18juin
https://www.humanite.fr/histoire/missak-manouchian/pourquoi-missak-manouchian-doit-entrer-au-pantheon-782738?fbclid=IwAR35HJ86zr6tUhgQ_CBii76TI3evQo-1FgrPk_rdqqTryPkQo5YvYTsyB2s
Why Missak Manouchian should go to the Pantheon
https://www.crossbordertalks.eu/2023/02/20/manouchian/
Nemesis[edit]
https://armenpress.am/eng/news/1110364.html I consider that a wrong decision was made. Pashinyan about the installation of the "Nemesis" monument in Yerevan
https://armenpress.am/eng/news/1110319.html I wouldn’t want Turkey to perceive Nemesis monument as unfriendly step, Speaker of Parliament Simonyan says in Ankara
https://www.azatutyun.am/a/32397515.html Armenian Parliament Speaker ‘Regrets’ Turkish Reaction to Yerevan Monument
https://armenpress.am/eng/news/1110529.html Yerevan city authorities have no intention of removing Nemesis monument after Turkey’s reaction – RFE/RL
https://www.azatutyun.am/a/32403147.html Արձանի տեղադրումը Հայաստանի ներքին հարցն է. Արմեն Գրիգորյան
https://news.am/eng/news/758016.html Presidential spox: We will not leave unanswered the move accusing Turkey of genocide
https://www.civilnet.am/news/699774 Ավինյանը բացառում է, որ «Նեմեսիս»-ի հուշարձանը կապամոնտաժվի
https://www.azatutyun.am/a/32417039.html «Նեմեսիս»-ի արձանի վերաբերյալ բողոք Անկարայից Երևանը դիվանագիտական խողովակով չի ստացել
https://www.azatutyun.am/a/32425563.html Չավուշօղլուն սպառնում է «նոր միջոցներ ձեռնարկել», եթե Հայաստանը «չուղղի իր սխալը»
2023 Turkish presidential election
Chosen people[edit]
Anthony D. Smith: "In this context, we need to recall the vital role played by the early Armenian Church, and especially Mesrop Mashtots, in helping to develop the Armenian language through a new, original script, the better to convert and unite Armenians as a chosen people."[43]
Panossian, 44 Being the first nation to officially accept Christianity as the state religion also gave Armenians—and especially later nationalists—a powerful claim to be a ‘chosen people’.21 ... This has remained the case, even if the idea of being a chosen people is no longer widely believed by contemporary Armenians.
105 The argument went as follows: According to the Bible the Garden of Eden was in Armenia, therefore Adam must have spoken Armenian, and since Adam spoke to God, Jehovah too must have spoken Armenian! Noah (who died in Armenia after the ark landed on Mount Ararat) and his offspring spoke in Armenian too. This Armenian language, spoken by Adam and Noah in Armenia, still exists; it ‘did not mix, it did not disappear, and it did not change, and it is the same [language] that currently exists in Armenia’.75 This made the Armenians the chosen people, the inhabitants of the sacred land of Eden, and speakers of the sacred language, which was also the original language of humanity (all others being derivatives of it).
Cleveland Jewish News https://www.clevelandjewishnews.com/community/circle_of_life/we-are-not-alone/article_7066fd78-1f92-11eb-bfdb-df1028ddae39.html Like the Jews, the Armenians consider themselves a chosen people of God, being the first nation to adopt Christianity as its official religion, and attributing our existence solely to His Providence.
https://www.tandfonline.com/doi/abs/10.1080/714000931 One of the most powerful means to reinforce such uniqueness has been the notion of ‘chosen people’.23 The textual basis of being a ‘chosen people’ was already set in the fifth century by the Armenian historian Agathangelos who wrote about the Armenians’ conversion to Christianity
The idea of being the first Christian nation, and a chosen people, was propagated throughout the centuries by Armenian historians (many of them priests) and the church itself.
https://books.google.am/books?id=YL1FAAAAIAAJ&pg=PA356&dq=armenians+%22chosen+people%22&hl=en&sa=X&ved=2ahUKEwj53cLEwMv7AhVPQvEDHWLKBE0Q6AF6BAgIEAI#v=onepage&q=armenians%20%22chosen%20people%22&f=false The close resemblance of the Jews and Armenians will be observed by the reader : both the chosen people of God . The children of Israel were the chosen people before Christ , and as the Armenians became the first Christian nation after ...
https://books.google.am/books?id=ogGdEAAAQBAJ&pg=PA92-IA2&dq=armenians+%22chosen+people%22&hl=en&sa=X&ved=2ahUKEwj53cLEwMv7AhVPQvEDHWLKBE0Q6AF6BAgKEAI#v=onepage&q=armenians%20%22chosen%20people%22&f=false Holding the belief of being 'the chosen people' formed a national identity with Armenians throughout centuries.
Armenia and Her People: Or, The Story of Armenia by an Armenian
books.google.am › books
George H. Filian · 1896 · Full view · More editions The close resemblance of the Jews and Armenians will be observed by the reader : both the chosen people of God . The children of Israel were the chosen people before Christ , and as the Armenians became the first Christian nation after
International Comparative Perspectives on Religion and Education books.google.am › books
Charl C. Wolhuter, Corene de Wet · 2014 · Preview · More editions The resulting encounters with diverse cultural values of the three Empires enhanced the Armenians' intellectual and ... seen as the foundational core in the development of the Armenian national identity as God's uniquely chosen people.
The Medieval Chronicle VI - Page 108 books.google.am › books
Erik Kooper · 2009 · Preview · More editions tonography, in which the history of the Armenian people was viewed as the continuation of the Biblical history of the chosen people of God, and in which the reverses that the Armenians
Ethics after Christendom: Toward an Ecclesial Christian Ethic books.google.am › books
Vigen Guroian · 2004 · Preview · More editions ... of Armenian soil and its future.9 The patriarch thus wove strands of the Armenian " sacred history " and the belief in Armenia as a specially chosen people of God into the warp of the Armenian struggle for national independence .
Graeco-Armenian[edit]
Kim, Ronald I. (2018). "Greco-Armenian: The persistence of a myth". Indogermanische Forschungen. 123 (1). doi:10.1515/if-2018-0009.
247 It has been generally held since the beginning of the 20th century that Armenian is more closely related to Greek than to any other Indo-European branch. A more recent minority opinion posits an especially close relationship between Greek and Armenian, even going so far as to assume a period of Greco-Armenian unity.
this paper argues that the available evidence does not at all support this stronger hypothesis.
These considerations suggest that pre-Armenian belonged to a dialect continuum encompassing the ancestors of Greek, Phrygian, and Indo-Iranian for some time after the breakup of Proto-Indo-European, but made up a distinct speech community already by the late 3rd millennium BC.
The hypothesis that Armenian is more closely related to Greek than to any other Indo-European (IE) branch goes back to the beginnings of the 20th century. In a lengthy article devoted to the relationship of Armenian with other IE languages, Pedersen (1906: 442; cf. 1924: 225) stated that “… eine betrachtung des schon früher gesicherten etymologischen materials zugleich mit den im vorliegenden aufsatz gewonnenen resultaten mich zu der ansicht geführt hat, dass das Armenische keiner anderen idg. sprache so nahe steht wie dem Griechischen.” Meillet (1925; 1927; 1936: 142–143) investigated lexical, phonological, and morphological isoglosses linking the two languages and similarly concluded that “ces deux
248 groupes proviennent de parlers qui, dans le domaine indo-européen, devaient être voisins les uns des autres” (1925: 1). This view was shared by Bonfante (1937), who listed 24 phonological isoglosses linking Greek and Armenian (see Section 2 below), as well as Solta (1960: 462–466, 483; 1963: 125–126; 1990: 14–17), who confirmed Pedersen and Meillet’s hypothesis of a close relationship between Greek and Armenian based on both morphological and lexical isoglosses.1 Both Solta and Djahukian (1980) concluded that Armenian shares the most lexical isoglosses with Greek, with Indo-Aryan following in second place; Djahukian (1982: 201–205) arrived at the same finding on the basis of phonological and morphological isoglosses. Wyatt (1982: 40) likewise determined from his comparison of lexico-semantic fields that Greek and Armenian shared “at least pastoral items and perhaps more particularly, herding words having to do primarily with sheep and goats.” Schmidt (1980: 38; cf. 1985: 214–217; 1987: 39; 1988: 601) saw Armenian as an “eastern IE language” sharing isoglosses above all with Greek, Phrygian, and Indo-Iranian (see below), but also regarded “the particularly close connections between Armenian and Greek … as proven.”
249 Over the past few decades, however, there has emerged a tendency to interpret Pedersen’s original hypothesis in terms of an especially close mutual relationship between Armenian and Greek: thus already Bonfante (1937: 33) wrote that “le grec et l’arménien forment parmi les langues indo-européennes un groupe extrêmement serré.” In its strongest form, this version posits a “Greco-Armenian” branch of the IE family, comparable to e.g. Indo-Iranian or Balto-Slavic. Hamp (1976: 91) went so far as to declare that the time is not far off “when we should speak of Helleno-Armenian,” and in the following years he repeatedly referred to “Helleno-Armenian” innovations (see e.g. Hamp 1979: 4–5; 1983a; 1983b; 1989; 1992: 58). Greppin (1982) explicitly stated that “proto-Greek and proto-Armenian were indeed one and the same language at a time somewhere before the second millennium” (347), i.e. “proto-Greek and proto-Armenian must be directly taken from the same immediate source” (352). On a more modest level, de Lamberterie (1992: 239) declared the possibility of reconstructing “de véritables mots grécoarméniens d’une certaine ampleur.”
As a result, scholars of IE historical linguistics often operate under the tacit assumption that Armenian must have undergone the same developments observable in Greek, and even posit Proto-Greco-Armenian preforms of apparently cognate formations.
250 But is the tacit assumption of a period of Greco-Armenian unity justified, and with it the methodological practice of looking to Greek in the first place to explain unsolved problems of Armenian historical grammar? It seems to me that much recent scholarship on Armenian historical-comparative linguistics has confused or conflated two quite distinct hypotheses:
1. The prehistoric dialects ancestral to Armenian and to Greek were in close enough geographical proximity and contact that they participated in a number of innovations. In many cases, these isoglosses are shared with one or more neighboring dialects, e.g. those ancestral to Phrygian or the even more poorly attested IE languages of the ancient Balkans, or others which died out without leaving any records of their existence.
2. The ancestors of Armenian and Greek formed a single speech community (naturally with internal variation) for some time after the breakup of PIE. During that period, they underwent a set of exclusive innovations not shared with other IE languages. As a result, it is possible to reconstruct Proto-Greco-Armenian preforms for linguistic material inherited by both Greek and Armenian, just as one may reconstruct Proto-Indo-Iranian ancestors of cognate forms in Indo- Aryan and Iranian, or Proto-Balto-Slavic ancestors of cognate forms in Baltic and Slavic.
251 Does the available evidence justify this kind of prehistoric relationship for Armenian and Greek, i.e. the strong version of the Greco-Armenian hypothesis? In fact, two recent studies have argued that it does not. Clackson (1994), in by far the most detailed examination to date of the linguistic relationship between Greek and Armenian, asserts that “morphological developments … revealed little evidence in favour of the sub-group hypothesis,” and that “[c]lose scrutiny of the phonological and lexical agreements between Greek and Armenian … did not provide sufficient evidence to refute [this] conclusion” (199), though he does not exclude the possibility that the two languages descend from neighboring dialects of PIE (201).
From a computational perspective, Ringe, Warnow & Taylor (2002) tentatively favor a Greco-Armenian subgroup on the basis of their cladistic models, but concede that “the evidence … is significantly poorer than for Italo-Celtic” (102), con-
252 sisting of the six lexical characters ‘day (= 24 hours)’, ‘husband’, ‘not’, ‘wind’, ‘grind’, and ‘young’. Furthermore, “the absence of any phonological or inflectional character makes it qualitatively poorer” than for Italo-Celtic (103), leading them to pronounce Greco-Armenian “by far the weakest of the larger subgroups our methodology has found” (106).
My intention in the following pages is not to challenge hypothesis 1, which I consider highly probable, but rather to argue that the phonological and morphological facts simply do not support hypothesis 2.
263 The largely negative result of the preceding sections confirms the position laid out in the introduction, namely that the list of linguistic innovations exclusively shared by Greek and Armenian is overwhelmingly composed of lexical items. Furthermore, most of these involve general root cognations, not full word equations allowing for reconstruction of an intermediate preform, which raises the possibility that they are either (partial) independent creations or even borrowings from a third language. In this respect, the relationship between Greek and Armenian differs greatly from that of Indo-Aryan and Iranian, or Baltic and Slavic, where it is possible to reconstruct dozens of distinct lexical preforms for Proto-Indo-Iranian and Proto-Balto-Slavic, respectively.
This picture is consistent with the hypothesis that the dialects ancestral to Greek and Armenian were in geographical proximity in prehistoric times, say up to the late 3rd millennium BC, but in no way justify a unitary Proto-Greco-Armenian intermediate in time between Proto-Indo-European and the emergence of the Greeks (and later, the Armenians) in the historical record. I thus concur with the findings of Martirosyan (2013: 85), who on the basis of a detailed review of the lexical evidence concludes:
… that Armenian, Greek, (Phrygian) and Indo-Iranian were dialectally close to each other. Within this hypothetical dialect group, Proto-Armenian was situated between Proto-Greek (to the west) and Proto-Indo-Iranian (to the east). The Indo-Iranians then moved eastwards, while the Proto-Armenians and Proto-Greeks remained in a common geographical region for a long period and developed numerous shared innovations. At a later stage, together or independently, they borrowed a large number of words from the Mediterranean/Pontic substrate language(s), mostly cultural and agricultural words, as well as animal and plant designations.
264 The continuing popularity of the Greco-Armenian hypothesis is no doubt due in large part to the inertia of established scholarly opinion, as well as the deeply rooted temptation to interpret the often difficult Armenian facts through the prism of the far better understood historical grammar of Greek. This practice has on more than one occasion influenced scholars in favor of or against a particular hypothesis on the grounds that the sound change, morphological formation, distribution of stems, etc. in question is or is not attested in Greek, rather than because it explains the Armenian data better or worse than alternative models. One must therefore resist the temptation to give preference to “Hellenoid” explanations and dismiss too quickly comparisons with other (neighboring) IE branches such as Balto-Slavic, which may in fact be of some importance and even point to shared innovations, as seen above in the case of verbal morphology (Section 4). At any rate, one can hardly disagree with the opinion of de Lamberterie (2011: 367) that “les isoglosses entre l’arménien et le grec mises en évidence, dans les années 1920 et 1930, par Meillet et Pedersen doivent être aujourd’hui restituées dans un ensemble plus vaste.”
Greppin, John A. C. (1987). "The Fate of Arabic Botanical Loanwords in Modern Armenian". Mankind Quarterly. 27 (3). "...Armenian, an Indo-European language most closely connected to Greek..."
...Armenian and Greek languages are close to one another (however, they may form a paraphyletic assemblage)...
All the unrooted trees agree that there are four supergroups of IE languages (Balto-Slavonic, Romano-Germano-Celtic, Armenian-Greek, and Indo-Iranian); however, some of them are likely not to be clades. On the contrary, even the unrooted trees differ in relative position of the above four groups (Indo-Iranian group is close to Balto-Slavonic languages in the multistate matrices, while to Armenian-Greek languages in the binary matrix) and predominantly in position of the ‘‘wild card’’-behaved Albanian language (close to Romano-Germano-Celtic languages in multistate matrices, close to Indo-Iranian languages in the binary matrix).
[CHAPTER] BA Olsen, R Thorsø - The Indo-European Language Family, 2022 - books.google.com … The idea of a particularly close relationship between Armenian and Greek has https://books.google.am/books?id=xzKAEAAAQBAJ&pg=PA209&lpg=PA209&dq=%22particularly+close+relationship+between+Armenian+and+Greek+has%22&source=bl&ots=VyLUEdNJj3&sig=ACfU3U3AnVNAMhlHO9R37qgq7kKo1RqBvg&hl=en&sa=X&ved=2ahUKEwjl_pqTsZf6AhWYQfEDHS0WCvQQ6AF6BAgEEAM#v=onepage&q=%22particularly%20close%20relationship%20between%20Armenian%20and%20Greek%20has%22&f=false
https://aspirantum.com/blog/all-you-need-to-know-about-armenian-language
https://www.degruyter.com/document/doi/10.31826/jlr-2019-173-407/html On the place of Phrygian among the Indo-European languages Bartomeu Obrador-Cursach
The early history of Indo-European languages
TV Gamkrelidze, VV Ivanov - Scientific American, 1990 - JSTOR
… and deciphered manuscripts in close to a dozen ancient languages from sites … of the Greek Armenian-Indo-Iranian dialects began with the breakup of the main Indo European language
A Grammar of Modern Indo-European: Language and Culture, ...
books.google.am › books
Carlos Quiles, Fernando Lopez-Menchero · 2009 · Full view Armenian has been traditionally regarded as a close relative of Phrygian, apparently closely related to Greek, sharing major isoglosses with it. The Graeco- Armenian hypothesis proposed a close relationship to the Greek language
Militarism and the Indo-Europeanizing of Europe - Page 233 books.google.am › books
Robert Drews · 2017 · Preview · More editions 122–123: after performing three analyses, the authors state that “all results indicate . . . that Armenian and Greek languages are close to one another (however, they may form a paraphyletic assemblage).”
Bono Homini Donum: Essays in Historical Linguistics in Memory ...
books.google.am › books
Yoel L. Arbeitman, Allan R. Bomhard · 1981 · Preview · More editions Earlier, Diakonoff (1976) expressed his strong views that Armenian and Phrygian share a very close relationship12. Neroznak (1976:176-7 and 302) further states that Phrygian occupies an intermediate position between Greek and Armenian.
https://www.academia.edu/8884381/%D5%80%D5%A1%D5%B5%D5%A5%D6%80%D5%A5%D5%B6%D5%A8_%D5%B7%D5%B8%D6%82%D5%B4%D5%A5%D6%80%D5%A5%D6%80%D5%A5%D5%B6%D5%A8_%D5%A5%D6%82_%D5%B8%D6%82%D6%80%D5%A1%D6%80%D5%BF%D5%A5%D6%80%D5%A5%D5%B6%D5%A8
Իսկ այդ հայ-հունական ընդհանուր լեզուն
The Passing of the Great Race The passing of the great race; or, The racial basis of ... books.google.am › books
Madison Grant · 2022 · Preview · More editions 396, speaking of language, says: “That the Armenians were an offshoot of the Phrygians as mentioned in Herodotus VII, 73, is proved by the most modern linguistic results, which show that Armenian comes closer to Greek than to the
Agagianian[edit]
https://dipp.math.bas.bg/images/2014/276-282-pDiPP2014-20-Vladimirova-et-al-final.doc.pdf The Pontifical Armenian College in Rome has a remarkable library – the Agagianian Library. Thanks to a donation from Cardinal Agagianian the new library of the Armenian College was inaugurated in 1961 to complete the work of organizing the internal structures of the College. Agagianian was born in 1895 in Akhaltsikhe, in present Georgia, rose to the rank of Cardinal of the Roman Catholic Church, and became a candidate for Pope in 1958 and in 1963. The library contains more than 30 000 books and volumes in numerous languages and around 150 manuscripts from the 14th century. They are preserved in separate depots and depending on value they are stored in various security conditions. The library has developed finding aids that assist the readers.
http://echmiadzin.asj-oa.am/1327/ «Մեր օրերի իրական Վասակը» (Արտասահմանյան հայ մամուլի տեսություն)
http://echmiadzin.asj-oa.am/1203/ Կաթողիկե եկեղեցի
http://echmiadzin.asj-oa.am/1384/ Կարդինալ Աղաջանյանի այցելությունը
his return to Georgia in 1919. Не had been ordained in Rome two years earlier, after winning degrees in philosophy, sacred theology, and canon law, and had served as faculty member of the Pontifical seminary.[47]
During a 14-year stretch in Rome, he rendered useful service as an authority on Oriental canon law. He taught scores of seminarians from the U.S. at the College of the Congregation of the Propagation of the Faith. Seventeen of his former American students have since become bishops.[47]
Few cardinals have seen as much of the world as Agagianian. In 1954 he became the first Prince of the Church to visit Iran. Early in 1959 he became the first man in his post to visit the Far Eastern missions. At his first stop on this 11,000-mile journey, he presided over South Vietnam's first Marian congress in Saigon. The 1,150,000 South Vietnam Catholics are a minority but are the best-organized religious group in a country dominated by strife-torn Buddhists.[48]
Cardinal Agagianian then visited Thailand, Formosa, Hong Kong, Korea, and Japan. In Seoul, Korea, 3,000 Catholics thronged the cathedral for a pontifical Mass sung by the cardinal while hundreds more stood outside the church in a driving rain. Referring to the Catholics in Red China, Agagianian told the congregation, "My mind turns with much pain to our brethren who, not so far from here, are persecuted by the enemies of God."[48]
Pontifical Lateran University Շուտով Լաթերանյան համալսարանում սկսում է ուսումնասիրել քաղաքագիտություն և եկեղեցական իրավունք: 1919թ. ստանում է քաղաքական և եկեղեցական իրավունքի մասնագետի վկայական: Նույն թվին վերադառնում է Կովկաս մինչև 1921թ. ծառայում Թիֆլիսի Գրիգոր Լուսավորիչ կաթողիկե եկեղեցում11:[49]
1921թ. սեպտեմբերի 10-ին Լևոնյան վարժարանի տեսուչ գերապատիվ Սարգիս Տեր Աբրահամյանի առաջարկով Աղաջանյանը վերադառնում է Հռոմ և նշանակվում վարժարանի փոխտեսուչի պաշտոնում, որպեսզի օժանդակեր իր ուսուցչին:[49]
1932թ. հոկտեմբերի 4-ին Ֆրանցիսկոս Աղաջանյանն ընտրվում է որպես Լևոնյան վարժարանի տեսուչ: Պիոս ԺԱ պապը նրան շնորհում է «Գաղտնի Սենեկապետի» պատվաստիճանը:[49]
Papal legate to the Marian Congress, Saigon, South Vietnam, January 31, 1959[50]
a first Vatican accolade was seen a month ago when Agagianian inaugurated an international training center built by Opus Dei on Rome's outskirts.[51]
Agagianian is "apparently acceptable even to the conservatives of the Curia." 100,000 Catholic Armenians; "He is a brilliant linguist and an expert on communism and the Middle East."[52]
https://www.nytimes.com/1958/12/11/archives/prelates-of-asia-weigh-red-peril-100-catholic-leaders-from-20.html?searchResultPosition=17
https://www.nytimes.com/1958/12/18/archives/prelates-end-sessions-manila-catholic-conference-decries-red-grip.html?searchResultPosition=34
- Vatican II
https://www.nytimes.com/1960/06/07/archives/pope-designates-11-cardinals-to-plan-ecumenical-council-german-to.html?searchResultPosition=47 https://www.nytimes.com/1963/06/04/archives/post-awaits-vote-archbishop-of-milan-a-possible-choice-as-new.html?searchResultPosition=48 https://www.nytimes.com/1963/09/27/archives/vatican-revises-councils-rules-procedures-are-simplified-and-debate.html?searchResultPosition=31 https://www.nytimes.com/1963/10/30/archives/vatican-council-bars-emphasis-on-mary-in-separate-document-emphasis.html?searchResultPosition=75 https://www.nytimes.com/1964/10/29/archives/us-bishops-urge-attack-on-racism-they-ask-council-to-issue.html?searchResultPosition=88
Archived[edit]
Cultural icons[edit]
List of cultural icons of England, List of cultural icons of Italy, List of cultural icons of Russia
[edit]
https://www.tert.am/am/news/2021/12/09/Gellup-pashinyan/3739058 Վարչապետի աշխատանքին հավանություն է տալիս հարցված քաղաքացիների 33.4 տոկոսը, իսկ 49.4 տոկոսը հավանություն չի տալիս| Date | Poller | Fav | Unfav | Note |
|---|---|---|---|---|
| Jul 23–Aug 15, 2018 | IRI | 91% | 8% | opinion of politician: Nikol Pashinyan |
| Jul 23–Aug 15, 2018 | IRI | 82% | 17% | opinion about the work of each of these institutions: Office of the PM |
| Oct 9–29, 2018 | IRI | 85% | 13% | opinion about the work of each of these institutions: Office of PM |
| Oct 9–29, 2018 | IRI | 82% | 16% | Nikol Pashinyan |
| May 6-31, 2019 | IRI | 72% | 24% | Office of Prime Minister |
| Sep–Oct 2019 | IRI | 76% | 22% | Office of Prime Minister |
Armenian medieval scholars[edit]
- David the invincible
https://plato.stanford.edu/entries/david/
Medieval Greek-Armenian Literary Relations
Confused also is the tradition concerning David the Invincible, who is one ot the most important figures in Old Armenian literature and saint of the Armenian Apostolic Church. The representative of the Neoplatonic school of Alexandria and disciple of Olympiodorus, David (second half of the sixth century) wrote commentaries on Aristotle and Porphyry," which exist in ancient Greek and also in Armenian (three treatises; among them, his major work, Definitions of Philosophy(= Greek Prolegomena); the fourth, Commentary on Aristotle's Analytics, survives only in Armenian translation'). In the Armenian tradition he was transformed into Armenian philosopher David the Invincible, the disciple of the inventor of the Armenian alphabet Mesrop Mashtots, who won philosophic and theological contests in Athenes and Constantinople, hence his epithet "Invincible." He was alleged to be the companion of the father of Armenian history Movses Khorenatsi,the translator of the writings by Aristotle (Categories, On Interpretation, and the Pseudo-Aristotelian On Virtues and Vices and De mundo), and author of original philosophic works (among them, the above-mentioned anonymous commen taries), also of some theological writings.'Scholars have made attempts to recon.cile the two different traditions about the same author, gleaning the truth from Armenian legend. A compromise explanation is that David was Armenian and Christian; he studied in Alexandria and worked there and in other centers of Greek phiosophy for some time, and in advanced age he returned to Armenia, to be active there by disseminating scholarly and philosophical knowledge, in particular by translating his own writings into Armenian or even by heading the school of the Hellenizing translators. Such a course of events seems likely; other wise why were only David's commentaries on Aristotle's writings translated into
https://www.iranicaonline.org/articles/amirdovlat-amasiatsi
https://pubmed.ncbi.nlm.nih.gov/28092465/
Wealthiest Armenians[edit]
- Ivan Lazarevich Lazarev
- Boghos Nubar
- Alexander Mantashev
- Mikael Aramyants
- Calouste Gulbenkian
- Alex Manoogian
- Kirk Kerkorian
- Eduardo Eurnekian
- Ruben Vardanyan (politician)
- Noubar Afeyan
- Samvel Karapetyan (businessman)
- Kim Kardashian
- ServiceTitan founders
Armenian Bolsheviks and communists[edit]
- Abel Aganbegyan
- Georgy Shakhnazarov
- Anastas Mikoyan
- Alexander Bekzadyan
- Ivan Tevosian
- Lev Karakhan
- Yakov Davydov
- Stepan Shaumian
- Kamo (Bolshevik)
- Levon Mirzoyan
- Alexander Miasnikian
- Ruben Rubenov
https://www.nytimes.com/2001/05/19/world/georgi-shakhnazarov-dies-soviet-propagandist-was-77.html?searchResultPosition=220 An ethnic Armenian, Mr. Shakhnazarov Georgi K. Shakhnazarov, a propagandist and political scientist of the Soviet era who rose to become a pro-reform assistant to Mikhail S. Gorbachev
Ոմանք գուցեեւ չընդունեն, բայց ես միշտ պնդել եմ, որ ճիշտ էր այն «մեծ դաշինքը», որ կնքվեց Հայոց համազգային շարժման եւ կոմունիստների միջեւ (իհարկե, ոչ՝ կոմունիստական կուսակցության որպես այդպիսին, այլ՝ կոնկրետ մարդկանց)։ Երբ քաղաքականության մեջ ճգնաժամին մոտեցող իրավիճակ կա, «մեծ դաշինքները» փրկում են բոլոր հասարակություններում։ Եւ դա՛ է խնդիրներ լուծելու ամենանորմալ, ժողովրդավարական եղանակը։ Եւ մենք էլ Հայաստանում դա կիրառել ենք ողջ 90-ական թվականներին։ Անգամ 1998-ից հետո, երբ իշխանափոխություն կատարվեց եւ նախագահական ընտրություններում լուրջ խնդիր առաջացավ Կարեն Դեմիրճյանի ընտրության հետ կապված, նա եւ Վազգեն Սարգսյանը կիրառեցին այդ նույն մեթոդը՝ ստեղծվեց «Միասնություն» դաշինքը, որը մեր նախկին «մեծ դաշինքի» վերակերտումն էր։[58]
Ethnic Armenians at Eurovision[edit]
add?
- Russia in the Eurovision Song Contest 1995 / Philipp Kirkorov
- Ukraine in the Eurovision Song Contest 2016 / Jamala
- Cyprus in the Eurovision Song Contest 2017 / Hovig Demirjian
- Estonia in the Eurovision Song Contest 2022 / Stefan Airapetjan
- Georgia in the Eurovision Song Contest 2023 / Iru Khechanovi[10]
LGBT Armenians[edit]
- Arthur Gourounlian
- Meline Daluzyan (Mel Daluzyan), a trans man[59][60]
- Sergei Parajanov, gay[61][62][63][64][65] or bisexual[66][67][68]
- Yeghishe Charents, bisexual[69][70][65]
- Hrag Vartanian, gay[71]
- Vahan Tekeyan, gay[72][65]
- James Adomian, gay[73]
- Chaz Bono, trans man[74]
- Ray Aghayan, gay[75]
- George Stambolian, gay[76]
- Patricia Field, lesbian[77][78]
- Vic Gerami[11][12]
- Armen Ohanian
- Armen Ra
- Raoul Aslan
- Jwan Yosef
- Alexandra Hedison
- Eve Beglarian
- Colton Ford
- Michael Aram [13]
Armenia's animals and plants[edit]
- Armenian gull
- Armenian tortoise
- Armenian cochineal
- Alburnus tarichi
- Armenian Gampr
- Panthera pardus tulliana [14] THE YEAR OF THE CAUCASIAN LEOPARD [15]
- Althaea armeniaca
- Lilium armenum
Plane incidents[edit]
Category:Aviation accidents and incidents in Armenia
1925 Alexander Miasnikian
1961 ru:Попытка захвата Як-12 над Ереваном
1983 ru:Катастрофа Як-40 под Ленинаканом
ru:Катастрофа Ан-12 под Ереваном (1988)
ru:Катастрофа Ил-76 под Ленинаканом (1988)
ru:Катастрофа Ил-76 под Ленинаканом (1989)
1991 Azerbaijani Mil Mi-8 shootdown
1992 Azerbaijani Mil Mi-8 shootdown
1994 Iranian Air Force C-130 shootdown
2006 Armavia Flight 967 https://hetq.am/en/article/61380
2008 Belavia Flight 1834
2009 Caspian Airlines Flight 7908
2020 Russian Mil Mi-24 shootdown
Links[edit]
https://onlinelibrary.wiley.com/doi/abs/10.1111/nana.12454 A conflict that did not happen: revisiting the Javakhk affair in Georgia
http://lraber.asj-oa.am/6613/ Ժողովրդագրական և հանրալեզվաբանական տվյալները ցույց են տալիս, որ մինչև 1830 թ. միայն Մարտունու Երանոս գյուղում են ապրել 13 տեղաբնիկ ընտանիք, իսկ Զարզեբիլ գյուղում` երկու տեղաբնիկ ընտանիք` 9 անդամով1 :
https://www.jstor.org/stable/596556 The Jews in Pagan Armenia Jacob Neusner
http://lraber.asj-oa.am/3572/ Город Ахалцха. Вопросы этнической истории и традиционного жилища
http://lraber.asj-oa.am/6465/ Russia diaspora
http://lraber.asj-oa.am/4820/ Van city population
http://genhist.asj-oa.am/90/ Van province
http://lraber.asj-oa.am/2916/ Arm sat pop changes
http://echmiadzin.asj-oa.am/14482/ Aragatsotn dialects
http://hpj.asj-oa.am/4534/
Yerevan 1600-1724
http://lraber.asj-oa.am/429/ Ganja gubernia
http://lraber.asj-oa.am/1889/ Basen gavar
http://armstudies.asj-oa.am/71/ 1915 and language
http://armstudies.asj-oa.am/68/ Shushi massacre 1920
http://hpj.asj-oa.am/4699/ Yerevan 1724-1800
- Armenian Americans
https://web.archive.org/web/2/https://www.census.gov/population/socdemo/ancestry/Armenian.txt CPH-L-149 Selected Characteristics for Persons of Armenian Ancestry: 1990
Khachikyan, Eduard [in Armenian] (1967). "Բյուրականի աստղադիտարանը [Byurakan Observatory]". Garoun (in Armenian) (6). Writers Union of Armenia.
Armenia’s Byurakan Observatory: A Formula for Success
The Byurakan Observatory: Armenia’s Scientific Crown Jewel
- "The most prominent Armenian in Britain". abakanews.org. Tekeyan Armenian Cultural Association of Montreal. September 22, 2016. Archived from the original on 10 December 2019.
Խոջալուի մասին Սերժ Սարգսյանի խոսքերը Թոմաս դե Վաալը ենթատեքստից դուրս է մեջբերել
http://hpj.asj-oa.am/5079/ http://hpj.asj-oa.am/5516/ http://hpj.asj-oa.am/4853/ http://hpj.asj-oa.am/4923/ http://hpj.asj-oa.am/5373/
http://echmiadzin.asj-oa.am/13692/ Ս. Սարգսի կերպարը ժողովրդական ավանդազրույցներում
http://echmiadzin.asj-oa.am/10228/ Հայ Եկեղեցու տոնելի սրբերի համառոտ կենսագրությունները
http://echmiadzin.asj-oa.am/6432/
http://hpj.asj-oa.am/6149/ Անդրանիկ. ծանոթ և անծանոթ հերոսապետը
http://hpj.asj-oa.am/6118/ Զորավար Անդրանիկ Օզանյանի գործունեությունը արտերկրում (1919–1927 թթ.)
- Artsakh monuments
http://echmiadzin.asj-oa.am/10336/ Օծվեց Շուշիի Սուրբ Ամենափրկիչ Ղազանչեցոց եկեղեցին
http://echmiadzin.asj-oa.am/2971/ Շուշի քաղաքի Ամենափրկիչ եկեղեցին և Ամարասի ու Գանձասարի վանքերը
http://echmiadzin.asj-oa.am/10164/ Շուշիի պատմական հուշարձանները
http://echmiadzin.asj-oa.am/627/ Գանձասար, 1948
http://tert.nla.am/archive/NLA%20TERT/Ashkhatanq_3/1919/1919(h4).pdf
http://hpj.asj-oa.am/6412/ Միլիցիայի կազմակերպումը Վանի նահանգում (1915 թ. հոկտեմբեր – 1916 թ. սեպտեմբեր)
http://echmiadzin.asj-oa.am/789/ Արամ Մանուկյանը և Հայոց նոր պետականության արարումը
http://echmiadzin.asj-oa.am/15197/ Արամ Մանուկյանի պետական գործունեությունը
http://echmiadzin.asj-oa.am/784/ Վան-Վասպուրականի առաջին ժամանակավոր կառավարությունը
http://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=28257
http://haygirk.nla.am/cgi-bin/koha/opac-detail.pl?biblionumber=64520
http://echmiadzin.asj-oa.am/4690/ Թբիլիսիի հայկական եկեղեցիների ճարտարապետությունը
http://echmiadzin.asj-oa.am/3112/ Թբիլիսիի մեյդանի Սուրբ Գևորգ Կաթողիկե Սուրբ Աստվածածին կամ Բերդի Մեծ եկեղեցին (Թբիլիսիի 1500-ամյակի առթիվ)
http://www.nytimes.com/1985/04/28/world/california-governor-criticizes-president-on-armenian-issue.html https://www.nytimes.com/1983/04/25/us/killings-of-armenians-marked.html?searchResultPosition=18
http://echmiadzin.asj-oa.am/21/ «Սասունցի Դավիթ» տանկային շարասյան շքանշանակիր լավագույն հրամանատարները
http://echmiadzin.asj-oa.am/22/ «Սասունցի Դավիթ» տանկային շարասյանուն կառուցելու համար ստացված նվիրատվությունները
http://echmiadzin.asj-oa.am/39/ «Սասունցի Դավիթ» տանկային շարասյան անձնակազմի մարտիկները Հայրենական պատերազմում ցույց են տալիս արիության, խիզախության և հերոսության պանծալի օրինակ
http://echmiadzin.asj-oa.am/51/ «Սասունցի Դաւիթ» հրասայլերը ճակատ կը մեկնին
hy:Սիրական Տիգրանյան, hy:1930-ականների բռնաճնշում
- Tzarakar
- http://www.panarmenian.net/eng/news/170241/Ancient_Armenian_monastery_complex_Tzarakar_discovered
- http://www.raa-am.com/vardsk-4/Vardzk-4E.pdf
- Zvartnots Airport clash July 5, 1988
User:Yerevantsi/1990 May 27
1994 Iranian Air Force C-130 shootdown March 17, 1994
- Daily report. Foreign Broadcast Information Service. ... no.51-62 (1994:Mar.).
- 1 https://babel.hathitrust.org/cgi/imgsrv/image?id=nnc1.cu00733393;seq=201;width=850
- 2 https://babel.hathitrust.org/cgi/imgsrv/image?id=nnc1.cu00733393;seq=284;width=850
- 46 https://babel.hathitrust.org/cgi/imgsrv/image?id=nnc1.cu00733393;seq=852;width=850
- 61 https://babel.hathitrust.org/cgi/imgsrv/image?id=nnc1.cu00733393;seq=631;width=850
- 62 https://babel.hathitrust.org/cgi/imgsrv/image?id=nnc1.cu00733393;seq=632;width=850
- 67 https://babel.hathitrust.org/cgi/imgsrv/image?id=nnc1.cu00733393;seq=632;width=850
- 1990s
Daily report. Central Eurasia 80% lack basic food in Armenia https://babel.hathitrust.org/cgi/pt?id=nnc1.cu00733288;view=1up;seq=75
references[edit]
- ^ Der Manuelian, Lucy (2001). "Ani: The Fabled Capital of Armenia". In Cowe, S. Peter (ed.). Ani: World Architectural Heritage of a Medieval Armenian Capital. Leuven: Peeters. pp. 1–12. ISBN 9789042910386.
- ^ Massing, Jean Michel (1 January 1991). Circa 1492: Art in the Age of Exploration. Yale University Press. p. 27. ISBN 978-0-300-05167-4.
The Cilician kingdom of Armenia Minor is more clearly indicated. Founded at the end of the twelfth century, it fell to the Turks in 1375
- ^ Galichian, Rouben (2014). Historic Maps of Armenia - The Cartographic Heritage. Abridged and updated. BENNETT & BLOOM. p. 59.
- ^ Budka, Alper (16 July 2023). "Savaşın ve politikanın gölgesinde bir transfer başarısızlığı: Arsen Zakharyan [A transfer failure in the shadow of war and politics: Arsen Zakharyan]". Independent Turkish (in Turkish). Archived from the original on 17 July 2023.
- ^ Simonyan, Hakob (13 December 2018). "Շենգավիթ՝ Երևանի հնագույն քաղաքատեղին". yhm.am (in Armenian). Yerevan History Museum. Archived from the original on 19 February 2024.
- ^ Thierry, Jean-Michel; Donabédian, Patrick (1989) [1987]. Armenian Art. Translated by Celestine Dars. New York: Harry N. Abrams. p. 353. ISBN 0-8109-0625-2.
Armenian khatchkars were certainly copied on Muslim tombstones at Ahlat in the basin of Van.
- ^ Esche-Ramshorn, Christiane (2022). East-West Artistic Transfer through Rome, Armenia and the Silk Road. London New York: Routledge, Taylor & Francis Group. p. XX. ISBN 9781032070230.
- ^ Maranci 1998, p. 74. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ Maranci 1998, pp. 307–308. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ Aslanian, Sebouh (2014). "The Early Arrival of Print in Safavid Iran: New Light on the First Armenian Printing Press in New Julfa, Isfahan (1636–1650, 1686–1693)" (PDF). Handes Amsorya: 381–468.
- ^ Floor, Willem (December 15, 1990). "ČĀP". Encyclopædia Iranica.
An Armenian press was established by Bishop Xačʿatur Kesaracʿi (Ḵāčātūr Gīsārāzī) in New Jolfā at Isfahan in 1047/1637 (Richard, p. 483). After struggling for seventeen months he was able to print the Psalms (Saqmus, 250 pp.) in 1047/1638 (Rāʾīn, pp. 158-60), the first book printed in Iran.
- ^ "Small group big part of S'pore's heritage". AsiaOne. April 27, 2015. Archived from the original on 19 February 2024.
the Armenian Church, which was built in 1835 and is the oldest Christian church in Singapore.
- ^ Prior, Michael P.; Taylor, William, eds. (1994). Christians in the Holy Land. World of Islam Festival Trust. p. 120. ISBN 9780905035321.
The first printing press in Jerusalem was an Armenian one, set up in 1833...
- ^ Naguib, Nefissa (2008). "Armenian Memories of Relief in Jerusalem". In Naguib, Nefissa; Okkenhaug, Inger Marie (eds.). Interpreting Welfare and Relief in the Middle East. Brill Publishers. p. 37. ISBN 978-9004164369.
- ^ Bremer, Joerg (2007). "Swan Song in the Holy Land: The Armenian Quarter in Jerusalem". In v. Voss, Huberta (ed.). Portraits of Hope: Armenians in the Contemporary World. Berghahn Books. p. 273. ISBN 9781845452575.
- ^ Davis, Joyce M. (July 1992). "Jerusalem's Armenian Quarter". Catholic Near East Welfare Association. Archived from the original on 14 February 2015.
{{cite web}}: CS1 maint: bot: original URL status unknown (link) - ^ Golan, Patricia (11 February 2005). "A Cloistered Community". The Jerusalem Post. Archived from the original on 1 February 2015. Retrieved 13 February 2015.(, ))
- ^ Aksoy, Ozan E. "A brief review of Kurdish music literature". University of Maryland, Baltimore County. Archived from the original on 17 July 2020. from "The Politicization of Kurdish Folk Songs in Turkey in the 1990s" (2006), vol. 11, Music and Anthropology: Journal of Musical Anthropology of the Mediterranean
- ^ Sylvia Angelique Alajaji (2015). Music and the Armenian Diaspora: Searching for Home in Exile. Indiana University Press. p. 168. ISBN 9780253017765.
The Armenian musicologist Robert At'ayan, the foremost expert on Komitas and editor of his six-volume collected works, claims that Komitas's transcriptions of Kurdish songs were, in fact, the first of their kind. Komitas's published collection of Kurdish transcriptions (1904) is the first item listed in the chronological bibliography provided in the Oxford Music Online entry on Kurdish music (Blum et al.). In the introduction to this article Blum states, "The first substantial efforts to notate and analyse Kurdish music were made by the Armenian composer, singer and scholar Komitas Vardapet (1869–1935)."
- ^ Terian, Abraham (1997). "Armenian". In Meyers, Eric M. (ed.). The Oxford Encyclopedia of Archaeology in the Near East. Volume 1. Oxford University Press. pp. 207-211.
- ^ "Պաշտոնական հաղորդագրություն Ս. Էջմիածնի Մայր Տաճարի և Ս. Հռիփսիմեի տաճարի պեղումների մասին [Official notice on excavations at Etchmiadzin Cathedral and St. Hripsime Church]". Etchmiadzin. 16 (7): 20–21. 1959.
- ^ Maranci 1998, p. 34. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ Maranci 1998, p. 25. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ a b Maranci 1998, p. 187. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ a b Maranci 1998, p. 188. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ Maranci 1998, pp. 188–189. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ Maranci 1998, p. 189. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ a b Maranci 1998, pp. 304–305. sfn error: multiple targets (2×): CITEREFMaranci1998 (help)
- ^ Zarnecki, George (1975). Art of the Medieval World: Architecture, Sculpture, Painting, the Sacred Arts. New York: Harry N. Abrams. ISBN 9780810903616.
- ^ Mango, Cyril (1985) [1978]. Byzantine Architecture. Milan: Electa Editrice. p. 98. ISBN 0-8478-0615-4.
- ^ Russell 1987.
- ^ a b c d Thierry & Donabédian 1989. sfn error: multiple targets (2×): CITEREFThierryDonabédian1989 (help)
- ^ Rowell, Alexis (August 6, 1993). "Armenia's Push for Land". The Moscow Times. Archived from the original on 10 October 2023.
- ^ "Jerusalem: Cultural Heritage". UK Parliament. 9 January 2024. Archived from the original on 20 January 2024.
- ^ "La France condamne fermement les actes de violence conduits hier contre la communauté arménienne dans la vieille Ville de Jérusalem" (in French). Consulat général de France à Jérusalem. December 30, 2023. Archived from the original on 16 February 2024.
- ^ "Department Press Briefing". U.S. Department of State. January 3, 2024. Archived from the original on 15 February 2024.
- ^ "Briefing by Foreign Ministry Spokeswoman Maria Zakharova". Ministry of Foreign Affairs of the Russian Federation. November 29, 2023. Archived from the original on 16 February 2024.
- ^ "Statement on the recent events in the Armenian Quarter". jerusalem-patriarchate.info. Greek Orthodox Patriarchate of Jerusalem. 18 November 2023. Archived from the original on 19 November 2023.
- ^ Hoogasian, Mary; Der Matossian, Bedross (November 16, 2023). "The Armenian community in Jerusalem faces an existential threat". Armenian Weekly. Archived from the original on 19 November 2023.
- ^ Sarukhanyan, Vahe (26 February 2007). ""In Iran, they do what they can to restore them. In Azerbaijan and Georgia, they do what they can to destroy them."". Hetq. Archived from the original on 22 December 2021.
- ^ Kurban, Özge (21 June 2019). "Rural Heritage in Excluded Geographies: From Ahkis to Çevrecik, a Village of Bitlis" (PDF). İzmir Institute of Technology. pp. 34–35. Archived from the original (Master's thesis) on 12 November 2023.
Narek / Nareg Monastery
- ^ "Քյարքիի «օպերացիան». Ալեքսան Հակոբյան". aniarc.am (in Armenian). October 14, 2023. Archived from the original on 23 January 2024.
- ^ Smith, Anthony D. (2010). "Diasporas and Homelands in History: The Case of the Classic Diasporas". In Gal, Allon; Leoussi, Athena S.; Smith, Anthony D. (eds.). The Call of the Homeland: Diaspora Nationalisms, Past and Present. BRILL. p. 13. ISBN 9789004183735.
- ^ Gureghian, Aida (2010). "Eternalizing a Nation: Armenian Hishatakarans in the Seventeenth Century". Church History. 79 (4). American Society of Church History: 787.
Claims to be the first state to adopt Christianity led many Armenians to consider themselves the Chosen People of God, much like the Children of Israel, a trope to which, as will be seen later, the Armenian scribes of the early modern period would continuously return.
- ^ "We are a God chosen people and have no option but to win: President Armen Sarkissian met in Abu Dhabi with the representatives of the Armenian community". president.am. The Office to the President of the Republic of Armenia. 18 January 2019. Archived from the original on 22 September 2022.
We are a God chosen nation and have no option but to win.
- ^ Rexová, Kateřina; Frynta, Daniel; Zrzavý, Jan (April 2003). "Cladistic analysis of languages: Indo-European classification based on lexicostatistical data". Cladistics. 19 (2): 123.
- ^ a b Healy 1961, p. 99.
- ^ a b Healy 1961, p. 101.
- ^ a b c Cite error: The named reference
Poghosyan2019was invoked but never defined (see the help page). - ^ Cite error: The named reference
fiu.eduwas invoked but never defined (see the help page). - ^ Hofmann, Paul (May 29, 1960). "Cardinal Is Chosen To Be 'Protector' Of Opus Dei Order". The New York Times.
- ^ Hofmann, Paul (October 12, 1958). "CARDINALS SEEK 'PASTORAL POPE' TO SUCCEED PIUS". The New York Times.
- ^ Chakelian, Anoosh (14 October 2020). "Watching the war in Nagorno-Karabakh, I think of my Armenian ancestors fleeing their home". New Statesman. Archived from the original on 4 April 2021.
Yet my most vivid memory from that trip is of the view of snow-capped Mount Ararat, a holy icon of Armenia where Noah's Ark was supposed to have landed.
- ^ Barron, Liz (June 26, 2017). "My First Week as an Older Peace Corps Volunteer in the Caucasus". peacecorps.gov. Peace Corps. Archived from the original on 4 April 2021.
I have a view of Mount Ararat from my bedroom near Artashat in Armenia. The mountain, the national icon of Armenia...
- ^ Christofakis, Anastasia (2015). "The Music That Shaped a Nation: The Role of Folk Music, the Duduk, and Clarinet in the Works of Contemporary Armenian Composers Aram Khachaturian and Vache Sharafyan". Florida State University College of Music. p. 19. Archived from the original on 9 November 2020.
Armenian musicians today feel that there is no question where the duduk originated, as it has become an iconic instrument for Armenians everywhere.
- ^ "History of the Duduk". AGBU (via Society for Safeguarding of the Armenian Folk Music). 2017. Archived from the original on 4 April 2021.
...the Duduk has very iconic values for Armenians.
- ^ Archeology of Madness: Komitas, Portrait of an Armenian Icon. Rita Soulahian Kuyumjian · 2001
- ^ "Քյարքիի «օպերացիան». Ալեքսան Հակոբյան". aniarc.am (in Armenian). October 14, 2023. Archived from the original on 23 January 2024.
- ^ "A homophobic and transphobic policy is being implemented at the state level in Armenia. Mel Daluzyan". lgbtnews.am. 22 November 2017.
- ^ Avetisyan, Armine; Musavi, Nika; Parulava, Dato (16 May 2018). "Forced from home for being queer". oc-media.org. OC Media.
- ^ Manning, Paul; Shatirishvili, Zaza (2011). "The Exoticism and Eroticism of the City: The »kinto« and his City". In Darieva, Tsypylma; Kaschuba, Wolfgang; Krebs, Melanie (eds.). Urban Spaces After Socialism: Ethnographies of Public Places in Eurasian Cities. Frankfurt: Campus Verlag. p. 265.
...Parajanov's well-known homosexuality...
- ^ Batuman, Elif (13 March 2010). "Sergei Paradjanov: film-maker of outrageous imagination". The Guardian.
In 1947, Paradjanov spent a brief stint in a Georgian prison for committing "homosexual acts" (which were illegal under Soviet law) – with, of all people, a KGB officer.
- ^ "The Parajanov Case". The New York Review of Books. 18 March 1982.
In 1978, Sergei Parajanov was released from a Soviet prison after serving four years of an eleven year sentence. Charged with selling gold and icons illegally and with committing homosexual acts, he was found guilty in closed court.
- ^ Wheeler, Angela; Dunbar, William (15 March 2017). "Soviet po-mo: what can we learn from Georgia's forgotten master architect?". The Calvert Journal. Calvert 22 Foundation.
Parajanov was openly gay, and both he and Jorbenadze were caught up in the downfall of a homosexual KGB officer in the late 1940s. Jorbenadze left Tbilisi, and may have been sentenced to a term in a mental institution before heading to architecture school in Moscow, while Parajanov served the first of many sentences for "immorality."
- ^ a b c d Atamian, Christopher (5 February 2018). "Reaching Out to All Armenians: 'Equality Armenia' and the Fight for LGBTQ Rights". Armenian Weekly.
The fact that some of Armenia's most revered historical figures—including filmmaker Sergei Parajanov and poets Vahan Tekeyan and Yeghishe Charents—are regarded by many as having been gay would seem to argue in favor of handing the community an olive branch. In the 16th century, the Church had a Catholicos, Grigor Aghtamartsi, who besides being known for his particular devotion to nationalist causes also gave us the only known piece of Armenian medieval homoerotic poetry: "Tagh Siro" ("Love Song").
- ^ Razlogov, Kirill (2018). "Parajanov in prison: an exercise in transculturalism". Studies in Russian and Soviet Cinema. 12 (1). Taylor & Francis: 39.
Parajanov accepted the conviction on sodomy (he called it 'my vice' in his letters to family) and expected a one-year sentence, but got five years instead, serving four of them (Paradzhanov 2000). Without going into details, we can consider his bisexuality – a wife and a loved child, on the one hand, and numerous confirmed homosexual affairs, on the other – as part of his transculturality...
- ^ Paley, Tony (7 October 2014). "The Colour of Pomegranates: a chance to savour a poetic masterpiece". The Guardian.
Parajanov, who according to Steffen "was probably bisexual, with a preference for men, especially in his later life"...
- ^ Steffen, James (2013). The Cinema of Sergei Parajanov. University of Wisconsin Press. p. 5. ISBN 9780299296537.
...based on the available evidence Parajanov was probably bisexual with a preference for men, especially later in life.
- ^ Nichanian, Marc, ed. (2003). Yeghishe Charents: Poet of the Revolution. Mazda Publishers. p. 196. ISBN 9781568591124.
First, as I have noted, Charents was bisexual.
- ^ Journal of the Society for Armenian Studies, 2005, Volumes 14-16, page 181, "...through several articles, of eroticist and homoerotic pieces by Charents', convincingly pinpointing the poet's bisexual..."
- ^ Schumacher, Mary Louise. "Hyperallergic, at Age 9, Rivals the Arts Journalism of Legacy Media". Nieman Reports. Nieman Foundation for Journalism.
Veken Gueyikian had a problem. It was 2009, and he was in love with an unhappy arts writer. His husband, art critic Hrag Vartanian...
- ^ "Միասեռական Թեքեյանը" (in Armenian). tert.am. 23 September 2010. Archived from the original on 26 April 2019.
- ^ "GALAS Marks Two Decades of Service to Armenian LGBT Community". Asbarez. 27 June 2018.
GALAS honored several LGBTQ Armenian activists at this year's gala, including James Adomian...
- ^ Litoff, Alyssa; Effron, Lauren (9 May 2011). "Chaz Bono's 'Transition': Bono Talks About Gender Reassignment Surgery and What It's Done for His Sex Life". ABC News.
- ^ Vitello, Paul (October 15, 2011). "Ray Aghayan, Costume Designer, Dies at 83". The New York Times.
Gorgen Ray Aghayan was born on July 28, 1928, in Tehran to a wealthy family of Armenian heritage.
- ^ "George Stambolian, Anthology Editor, 54". The New York Times. December 26, 1991.
- ^ Bendix, Trish (August 12, 2008). "Lesbian Chic". AfterEllen. Archived from the original on August 12, 2011.
- ^ "Greek-American Style Icon Patricia Field: "Don't look at magazines for what to dress"". NEO Magazine. September 7, 2013. Archived from the original on 19 January 2021.
My dad was born in Constantinople (Istanbul). My dad was Armenian; my mother Greek.