Banber Erevani hamalsarani. Banasirut'yun.
| E - ISSN | : | 2738-2575 |
| P - ISSN | : | 1829-457X |
Vol. 16 No. 3 (48) (2025)
Full Issue
Literary Criticism
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Literary Criticism
Avetik Isahakyan and Oriental Culture
AbstractThe article presents Isahakyan's profound interest in Oriental culture. Already in his native Ghazarapat, Isahakyan had heard the conversations, tales, and songs of the ashughs (folk minstrels), which left a great impact on the young man and contributed to the development of his imagination. On one hand, the romantic impressions received from childhood, and on the other hand, the enthusiasm for the literature of Oriental peoples during his years in Europe, influenced by European philosophers (Nietzsche, Schopenhauer, Kant, and others) and writers (Goethe, Béranger, Dumas...), drive Isahakyan toward the cultivation of Oriental folklore. However, the Orient is a universal concept that encompasses within itself the national amalgamation of different nations and peoples (Indian, Chinese, Persian, Japanese, Egyptian, Hebrew...), their language, religion, and philosophy. In the legends, traditions, and tales belonging to these peoples, Isahakyan emphasizes each people's worldview, customs, and traditions. Isahakyan succeeds in highlighting the mentality and behavior of individual peoples and making visible the enduring significance of wise ideas coming from the ancient world.
ReferencesInt͡ʃʼikyan Aɾam, 1977. Avetikh Isahakyan, Yerevan (in Armenian)․
Isahakyan Avetikh, 1977. Hishatakaɾan, Yerevan, “Sovetakan Gɾoʁ” hɾat (in Armenian)․
Isahakyan Avetikh, 1977. Yeɾkeɾi zhoʁovat͡sʼu, h. 5, “Sovetakan Gɾoʁ” hɾat., Yerevan (in Armenian)․
Isahakyan Avetikh, 1979. Yeɾkeɾi zhoʁovat͡sʼu, h. 6, “Sovetakan Gɾoʁ”, hɾat., Yerevan (in Armenian)․
Isahakyan Avetikh, 2001. Afoɾizmneɾ. “ Tigɾan Met͡sʼ” hɾat., Yerevan (in Armenian)․
Isahakyan Avetikh, 2014. Yeɾkeɾi liakataɾ zhoʁovat͡sʼu, h. 5, “Gituthyun” hɾat., Yerevan (in Armenian)․
Isahakyan Avik, 2000. Avetikh Isahakyani gitakan kensagɾuthyunə, giɾkh 1, Yerevan (in Armenian)․
Isahakyan Vigen, 2011. Hayɾəs, Yerevan, “Gaspɾint” hɾat (in Armenian)․
Nazaɾyan Stepanos, 1851. Abul Kasem Feɾdausi Tusskij, Tvoɾet͡s knigi t͡saɾey izvestnoy pod nazvaniem Shax-Nameh, Moskva (in Russian)․
U․ Sayid Eduaɾd, 2025. Aɾevelabanuthyun, Yerevan (in Armenian)․
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Literary Criticism
Komitas in the Mirror of His Letters
AbstractComposer, musicologist, musician and collector of folklore, teacher, founder of the Armenian composer school Soghomon Soghomonyan, i.e., Komitas, is one of the national symbols, whose fate is perceived as the fate of the Armenian people. Many studies are devoted to him, but the mysterious image of Komitas continues to be in the center of attention of the Armenian and foreign researchers.
The present article briefly analyzes the individual ideological and psychological aspects of Komitas’s letters, presents the deep philosophy reflected in them, where the vardapet appears as a son of his environment and country, as an exceptional musician, who has achieved worldwide recognition, and a highly educated personality with his inner movements and dramatic experiences.
The purpose of the article is: a) to examine the multi-layered letters of Komitas as an exceptional tool for revealing the worldview and inner world of a person, b) to comprehend the key messages presented in the letters from the viewpoint of modern artistic consciousness, c) to reveal the process of intercultural communication on the example of Komitas’s letters, revealing the national and universal ideas embedded in them.
The objectives of the study are the following: a) to study and comment on the encrypted signs concerning the coincidence of universal and national ideas in the letters of Komitas, b) to examine the phenomenon of the originality of the Armenian culture and musical art in the field of world cultural studies.
The study of the material was conducted with the use of comparative-historical, descriptive and analytical methods.
The pages of the letters do not fully reveal the secret of Komitas, but the following truth can be formulated: Komitas purified, transcribed to musical notes and created the majestic homeland of our song, whose impeccable and pure existence is undoubtedly a part of the Armenian history and philosophy of being.
ReferencesAmenayn hayoc yergi vehapʿarry. Komitas vardapet, Er., Heghinakayin hrat., 2019
Badikyan Kh., Komitase’ inchpisin yeghel e, Er., Zangak hrat., 2013
Brutyan Ts., Komitas, Er., Hayastan hrat., 1969
Brutyan Ts., Komitas hayoc pʿarose, Er., Hayastan hrat., 2009
Gasparyan S., Komitas. kyankʿë, gorcutʿyunë, steghtsagorcʿutʿyunë, Er., Haypethrat, 1961
Komitas, Er., HSSH GA hrat., 1969
Komitas, Yerkeri zhoghovadzu, h. 7, Er., «Anahit», 1997
Komitas. namakner, Er., GATʿ hrat., 2007
Komitas vardapet (1869-1935), Er., «Sargis Khachencʿ», 2009
Komitase zhamanakatsʿneri husherum yev vkayutʿyunnerum, Er., «Sargis Khachencʿ», 2009
«Mshakoytʿ», hm. 3-4, Pariz, 1935
Charencʿ E., Yerkeri zhoghovadzu, h. 3, Er., «Sovetakan grogh» hrat., 1987
Sahakyan L., Ditarkumner Komitas vardapet yev Hay Arakʿelakan yekeghetsʿi arnjutʿyunneri shrj, Patmabanasirakan handes, hm. 3, Er., 2021
Sevak P., Yerkeri zhoghovadzu, h. 5, Er., «Hayastan» hrat.,
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Literary Criticism
Neomyth and Deconstruction: the Courtly Narrative and its Transformation in John Updike’s «Brazil»
AbstractThis article examines John Updike’s «Brazil» (1994) as a postmodern transformation of the Tristan and Isolde myth within the framework of magical realism and postcolonial discourse. The study hypothesizes that Updike does not reproduce the canonical narrative, but deconstructs it, presenting courtly love as resistance to societal norms, racial hierarchy, and gender constraints. The aim is to analyze how the novel reconfigures key mythopoetic elements–archetypes, sacred objects, ritual, and liminal space–through narrative inversion and symbolic reinterpretation. Particular attention is given to onomastic symbolism, the theme of embodiment and initiation, and the replacement of medieval ethics with contemporary identity politics. The methodological approach combines hermeneutics, structuralism, and postcolonial theory, alongside tools from comparative mythology and literary semiotics. The article argues that «Brazil» functions as a neomyth – a syncretic philosophical parable where the miraculous emerges not from divine intervention but from the human capacity to transgress. In reimagining the legend through a poetic of hybridity and transformation, Updike’s novel challenges traditional conceptions of love, fate, and the heroic, revealing how myth adapts to modern cultural and historical contexts.
ReferencesAnnales Cambriae. Edited by John Williams. (2008). Longman, Green, Longman, and Roberts. – 231 p. [Electronic resource]. Available at: https://archive.org/details/annalescambriae00willgoog
Bédier Joseph. (191-?). Le roman de Tristan et Iseut. Paris: H. Piazza. [Electronic resource]. Available at: https://archive.org/details/leromandetristan00bduoft/page/22/mode/2up
France Marie de. (2013). The Lays of Marie de France / Translated by David R. Slavitt. – Edmonton: AU Press, Athabasca University. – 160 p. [Electronic resource]. Available at: https://www.aupress.ca/app/uploads/120228_99Z_Slavitt_2013 The_Lays_of_Marie_de_France.pdf
Gurevich A.Ya. (1984). Kategorii Srednevekovoi kultury. M.: Iskusstvo. – 258 s. (in Russian).
Malinovskaya Natalya. (2014). Tema s variatsiyami. M.: Tsentr knigi Rudomino. – 528 s.: ill (in Russian).
Malory Tomas. (1998). Le Morte d’Arthur. King Arthur and of his Noble Knights of the Round Table in Two Vols. Volume 1. [Electronic resource]. Available at: https://www.gutenberg.org/cache/epub/1251/pg1251-images.html
Malory Tomas. (1998). Le Morte d’Arthur. King Arthur and of his Noble Knights of the Round Table in Two Vols.Volume 2. [Electronic resource]. Available at: https://www.gutenberg.org/cache/epub/1252/pg1252-images.html
Updike John. (1994). Brazil. Ballantine Books. [Electronic resource]. Available at: https://archive.org/details/»Brazil»noveljohnu0000unse/page/290/mode/2up
Vinaver E. (1925). Etudes sur le Tristan en prose. Paris: Champion. – 120 p.
Linguistics
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Linguistics
Language template. The joint functioning of transmitting and influencing language elements in mass media language
AbstractThe formation of language templates is characteristic of mass communication means. Their usage in mass media language is conditioned by the need to optimize communication and intensify influence. They participate in the simultaneous activation of transmitting and influencing elements. The combination of these elements not only ensures the transfer of information but also aims to shape clear attitudes and exert influence. The linguistic template is primarily a communicative component, while the influencing element is one of persuasion.
The analysis shows that the combination of transmitting and influencing elements is a systemic feature of mass media language, most noticeable in genres where information is accompanied by commentary, evaluation, or exhortation. The template, as a linguistic unit, in this context becomes not only a formal component but also a carrier of influence, ensuring the structural and semantic integrity of media communication.ReferencesDavtyan, Yu. 2006. Arevelahay mamuli lezun hetkhorhrdayin shrjannum, Er. (in Armenian).
Kostomarov, V. G. 1971. Russkiy yazyk na gazetnoy polose, M. (in Russian).
Vinokur, A. 1929. Kultura jazyka, M. (in Russian).
Shalunts, R. 1987. Mamuli yev hraparakashut’yan lezun, Er. (in Armenian).
Petrosyan, H. 1987. Hayerenagitakan bararan, Er. (in Armenian).
Tretyakov, V. 2004. Kak stat’ znamenitim zhurnalistom, M. (in Russian).
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Linguistics
Writer’s Intention and Reader’s Interpretation from an Integrative-Methodological Standpoint
AbstractThe present article targets the methodologies of literary text analysis with an emphasis on the exploration of writer’s intention and the way it is interpreted by readers. The main approaches covered in the present study are cognitive-stylistic analysis of texts with the objective of evaluating the aesthetics and disclosing the authorial intention of the text, hermeneutic interpretation with the purpose of studying the reader’s understanding of the text under discussion. The study of metaphors coined in J. London’s novel “White Fang” and the comparative analysis of their Armenian equivalents distinguished in the respective translation revealed that the integration of cognitive-stylistic, semantic and hermeneutic methods into the examination of literary texts contributes to the revelation of the author’s intention and determination of its interpretation. It can also be a possible solution for defining the criteria to assess and determine the aesthetic value of texts in the domain of verbal art.
ReferencesԼոնդոն Ջ․ (2017) Սպիտակ ժանիք (թարգմ․՝ Վ․ Միքայելյան), Երևան, Էդիթ-պրինտ (London J. (2017). Spitak Zhanik, Yerevan: Edit Print (in Armenian, trans. by V. Mikayelyan)
Մադոյան Գ․ (2015) Հեղինակի մտադրությունը որպես տեքստաբանական քննության առարկա․/ Գ․ Մադոյան / ատենախոսություն, Երևանի պետական համալսարան (Madoyan G, (2015). Heginaki mtadrutyuny vorpes tekstabanakan qnnutyan ararka (Author’s Intention as an Object of Textological Study). Ph.D. dissertation, Yerevan State University (in Armenian)
Barthes R. (1977). Image, Music, Text, USA: Hill and Wang, pp. 52-148.
Bleich D. (1978). Subjective Criticism, US: The John Hopkins University Press, pp. 146–153.
Culpeper J. (2009). Reflections on a Cognitive Stylistic Approach to Characterization. In Brône G., Vandaele J. (eds.) (2009), Cognitive Poetics, Goals, Gains and Gaps), Berlin-New York, Mouton de Gruyter, pp. 125-161, < doi.org/10.1515/9783110213379.1.125> Accessed: May 24, 2025
Eco U. (1992). Interpretation and History. In Collini S. (ed.) (1992), Interpretation and Overinterpretation Umberto Eco with Richard Rorty, Jonathan Culler, Christiner Brooke-Rose. UK: Cambridge University Press, pp. 23-44.
Eco U. (1992). Overinterpreting things. In Collini S. (ed.) (1992), Interpretation and Overinterpretation Umberto Eco with Richard Rorty, Jonathan Culler, Christiner Brooke-Rose. UK: Cambridge University Press, pp. 45-66.
Eco U. (1992). Between Author and Text. In Collini S. (ed.) (1992), Interpretation and Overinterpretation Umberto Eco with Richard Rorty, Jonathan Culler, Christiner Brooke-Rose. UK: Cambridge University Press. pp. 67-88.
Fauconnier G. (2007). Mental Spaces. In Geerarts D. Cuyckens H. (eds.) (2007), The Oxford Handbook of Cognitive Linguistics. UK: Oxford University Press, pp. 351-360.
Fauconnier G., Turner M. (2002). The Way We Think. Conceptual Blending and Mind’s Hidden Complexities, New York: Basic Books, pp. 44-47.
Fish S. (1970). Literature in the Reader: Affective Stylistics. In New Literary History. US: John Hopkins University Press. <https://doi.org/10.2307/468593> Accessed: May 24, 2025, pp. 130-135
Freud S. (1959). Creative Writers and Day-Dreaming. In Strachey J. (ed.) (1959), Standard Edition of the Complete Psychological Works of Sigmund Freud, the Hogarth Press, Vol. 9, pp. 145-150.
Gasparyan S. (2006). On Objectivity in Understanding Verbal Art. In La Conscenza della liltteratura. The Knowledge of Literature, Italy: Bergamo University Press, Vol. V, pp. 17-45.
Gasparyan S. (2019). A Methodological Mechanism for Applying the Hermeneutical Approach. In Armenian Folia Anglistika. International Journal of English Studies. Yerevan: Yerevan State University Press <https://doi.org/10.46991/AFA/2019.15.1.009> Accessed: May 24, 2025
Ghazala H. (2011). Cognitive Stylistics and the Translator, London: Sayab Books, pp. 31-71.
Grady J. (2007). Metaphor. In Geerarts D., Cuyckens H, (ed.) (2007), The Oxford Handbook of Cognitive Linguistics. UK: Oxford University Press, pp. 190-195.
Holland N. (2009). Literature and the Brain, Florida: the PsyArt Foundation, pp. 40-321.
Johnson M. (2006). Mind Incarnate: From Dewey to Damasio. In Daedalus. US: MIT Press, Vol. 135, 533-545, < https://doi.org/10.1007/BF00974984> Accessed: May 24, 2025
Kant E. (1929). Critique of Pure Reason, trans. by Smith N. K., UK: MacMillan, pp. 152-160,
Lancashire I. (2007). Cognitive Stylistics and Literary Imagination, Canada: University of Toronto, pp. 27-35.
Langacker R. (2008). Cognitive Grammar. A Basic Introduction. Oxford: Oxford University Press, pp. 74-75.
Leibniz G. (2008). Theodicy: A Defense of Theism. In Pojman L. (ed.) (2008), Philosophy of Religion: an Anthology. Belmont: Thomson/Wadsworth, pp. 152-158.
London J. (1906). White Fang, New York: the MacMillan Company, pp. 5-79
Piaget J, (1936). La naissance de l’intelligence chez l’enfant. Switzerland: Delachaux et Niestlé.
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Reddick J., Edmundson M. (2003). Sigmund Freud: Beyond the Pleasure Principle, New York: Penguin Books, pp. 45-52.
Sanders J., Spooren W. (1997). Perspective, Subjectivity and Modality from A Cognitive Linguistic Point of View. In Liebert W.-A., Redeker G. and Waugh L. (eds.) (1997), Discourse and Perspective in Cognitive Linguistics, Amsterdam: John Benjamins Publishing Company, XIV, Issue 151, pp. 86-89 < doi.org/10.1075/cilt.151.08san> (Accessed: 2025.06.24)
Semino E. (2009). Text worlds. In Brône G., Vandaele J. (ed.) (1997), Cognitive Poetics, Goals, Gains and Gap. Berlin-New York: Mouton de Gruyter, pp. 33-47.
Stockwell P. (2002). Cognitive Poetics: An Introduction, Routledge, New York: Taylor and Francis Group, pp. 28-33.
Turner M. (2007). “Conceptual Integration”. In Geerarts D., Cuyckens H. (ed.), (2007), The Oxford Handbook of Cognitive Linguistics. UK: Oxford University Press, pp. 378-385.
Будагов Р. А. (1972) О предмете языкознания. Серия литературы и языка, М.: Известие АН ССРОПРМ, вып. 5, – с. 401-412. (Budagov R. (1972). O predmete yazykoznaniya (On the Subject of Linguistics). In Izvestiya Akademii Nauk (Bullletine of the Academy of Sciences, USSR) Vol. 5, pp. 401-412)
Виноградов В. В. (1971) О теории художественной речи. М․: Высшая школа. (Vinogradov V. (1971). O teorii khudozhestvennoy rechi (On the Theory of Literary Speech), Moscow: Vysshaya Shkola)
Виноградов В. В. (1959) О языке художественной литературы. М․: Государственное издательство художественной литературы (Vinogradov V. (1959). O yazyke khudozhestvennoy literatury (On the Language of Literarure), Moscow: Gosudarstvennoye izdatel’stvo khudozhestvennoy literatury)
Толстой Л. Н. (1953) О литературе. М․։ Гослитиздат. (Tolstoy L. (1953). O literature (On Literature). Moscow: Goslitizdat).
Фуко М. (1996) Что такое автор? Воля к истине: по ту сторону знания, власти и сексуальности. Работы разных лет (М. Фуко). М․: Касталь,– c. 35-40. (Foucault M. (1996), Chto takoye avtor? In Volya k istine: po tu storonu znaniya, vlasti i seksual’nosti. Raboty raznykh let. Moscow: Kastal’ (in Russian) pp.35-40)
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Linguistics
Demotivational meaning of words in the Armenian language
AbstractDuring the historical development of a language, the semantic structure of a compound word can change, which can lead to a blurring of the word's complex structure, even to its loss. This phenomenon is called demotivation.
The formation of the meaning of a compound word is based on its internal form and its motivation. The internal form of a compound word can be very clear and easily understood by native speakers of a given language. This is true for the vast majority of compound words. However, under certain conditions, language tends to obscure and lose both the word-formation and semantic connections within a compound word. Sometimes, the internal form is virtually lost, resulting in a loss of understanding of the compound nature of the word.
This article examines the main reasons and stages of demotivation of the meaning of words in the Armenian language.
ReferencesAčaṙyan H., Hayeren armatakan bararan, Erevani hamalsarani hratarakčʿutʿyun, ht. I, Erevan, 1971, eǰ 149 (in Armenian).
Ačaṙyan H., Hayeren armatakan bararan, Erevani hamalsarani hratarakčʿutʿyun, ht. IV, Erevan, 1979, eǰ 23 Ačaṙyan H., Hayeren armatakan bararan, Erevani hamalsarani hratarakčʿutʿyun, ht. I, Erevan, 1971, eǰ 149 (in Armenian).
Ačaṙyan H., Hayeren armatakan bararan, ht. III, Erevani hamalsarani hratarakčʿutʿyun, Erevan, 1977, eǰ 278–279 (in Armenian).
Aġayan E., Ardi hayereni bararan, Erevan, 1976, eǰ 1356 (in Armenian).
Aġayan E., Ōndhanur ew haykakan baragitutʿyun, Erevani hamalsarani hratarakčʿutʿyun, Erevan, 1984 (in Armenian).
Bulakhovskij L. A., Deètimologizacija v russkom jazyke // Istorija sovetskogo jazykoznanija. Khrestomatija, izd. “Vysshaja škola”, Moskva, 1988, s. 238 (in Russian).
Bulakhovskij L. A., Tipy deètimologizacii v russkom jazyke // Istorija sovetskogo jazykoznanija. Khrestomatija, Moskva, 1988, ss. 242–246 (in Russian).
Čʿahukyan G., Hayeren stugabanakan bararan, “Asoghik” hratarakčʿutʿyun, Erevan, 2010, eǰ 516 (in Armenian).
Čʿahukyan G., Žamanakakicʿ hayereni tesutʿyan himunkʿnere, Haykakan SSH Gitutʿyunneri akademiayi hratarakčʿutʿyun, Erevan, 1974, eǰ 150 (in Armenian).
Čančina A. V., Sinkhronnyj i diakhronnyj podkhody k izučeniju slov s desemantizirovannym kornem // Vestnik Nižegorodskogo un-ta im. N. I. Lobačevskogo, 2008, № 4, ss. 193–196 (in Russian).
Kubrjakova E. S., Osnovy morfologičeskogo analiza: na materiale germanskikh jazykov, Moskva, 2008 (in Russian).
Kubrjakova E. S., Tipy jazykovykh značenij. Semantika proizvodnogo slova, izd-vo “Nauka”, Moskva, 1981 (in Russian).
Łazaryan R., Grabari bararan, Erevani hamalsarani hratarakčʿutʿyun, Erevan, 2000, eǰ 498 (in Armenian).
Lukʹjanov N. A., Narušenie semantičeskoj sootnositelʹnosti meždu proizvodnymi i proizvodjaščimi slovami // Aktualʹnye problemy leksikologii (doklady 2-j lingvističeskoj konferencii), Novosibirsk, 1969, ss. 17–25 (in Russian).
Malkhasyan S., Hayeren bacʿatrakan bararan, ht. 3, Haykakan SSR petakan hratarakčʿutʿyun, Erevan, 1944, eǰ 166 (in Armenian).
Maslova-Lašanskaja S. S., Leksikologija švedskogo jazyka, Izdatelʹstvo Leningradskogo universiteta, Leningrad, 1973 (in Russian).
Nor bargirkʿ haykazean lezui, Erevani hamalsarani hratarakčʿutʿyun, ht. II, Erevan, 1981, eǰ 952.
Potebnja A. A., Polnoe sobranie sočinenij, tom I, Odessa, 1922 (in Russian).
Sukiasyan A., Žamanakakicʿ hayocʿ lezui, EPH hratarakčʿutʿyun, Erevan, 1999, eǰ 102 (in Armenian).
Toropcev I. S., Leksičeskaja motivirovannostʹ (na materiale russkogo literaturnogo jazyka) // Orlovskij gosudarstvennyj pedagogičeskij institut. Učenye zapiski, tom XXII, Orel, 1964, st. 134 (in Russian).
Žamanakakicʿ hayocʿ lezvi bacʿatrakan bararan, ht. 3, Haykakan SSH GA hratarakčʿutʿyun, Erevan, 1974, eǰ 412 (in Armenian).
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Linguistics
Abrahamyan’s Approach to Pronouns
AbstractWhile re-analysing the pronouns of Modern Armenian in a new way, S. Abrahamyan classified and categorized them. According to the scholar, the classification of pronouns should be based on how the object or quality is expressed within them and what kind of relationship they indicate. Based on this principle, the Armenologist introduced modifications to the system of Modern Armenian pronouns by merging certain types and renaming others. As a result, he differentiated six types of pronouns: personal (subject), demonstrative, reciprocal, definite (general), indefinite (partial), and interrogative-relative (absolutely indefinite). He revised the definitions of personal and demonstrative pronouns and unified the definite and negative categories. He identified the morphological and syntactic features of pronouns and, as an entirely new contribution to the Armenian grammar, examined their structure, word-formation significance, and stylistic usages.
References1. Abajyan, A. 2012. Deranvan ymbrnumy // Hayoc lezun ev grakanut’yuny dprocum, N 3, 31-38 (in Armenian).
2. Abajyan, A. 2006. Hayereni holovakan hamakargi ymbrnumy ev patmakan zargacumy haj k’erakanut’yan mej, Yerevan, Yerevani petakan hamalsarani hratarakchut’yun, 444 ej (in Armenian).
3. Abrahamyan, S. 1956. Ardi hayereni deranunnery, Yerevan, HSSR GA hrat., 351 ej (in Armenian).
4. Asatryan, M. 2002. Zhamanakakic hayoc lezu. Dzevabanut’yun, Yerevan, Yerevani petakan hamalsarani hratarakchut’yun, 217 ej (in Armenian).
5. Avetik’yan, G. 1823. K’erakanut’yun haykakan, I Venetik, I vans Srbuyn Xazaru, 231 ej (in Armenian).
6. Hayoc lezvi k’erakanut’yun, Yerevan, Yerevani petakan hamalsarani hratarakchut’yun, 625 ej (in Armenian).
7. Adonc, N. Dionisij Frakijskij i armjanskie tolkovateli. Petrograd, 1915 (In Russian)
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Linguistics
Ecolinguistic Spirits in the Language Environment of the Republic of Armenia
AbstractIn the article, we have used the international achievements of ecolinguistics (also linguistic futurology) and have tried to comprehensively and in accordance with international standards present the language environments of the Republic of Armenia and the Diaspora as a component of the human - nature - language ecosystem․ We aimed to present the peculiarities and “concerns” of the Armenian language to the civilized world in the context of “problems of the Armenian language or Armenianness?”․ During the writing of the article, as a starting point, we chose problematic linguistic realities with functional difficulties, analyzed the external and internal factors negatively affecting the national environment, the process of culturalization of speech, political and social dangerous layers, and recorded eco-end results. As a result of our study, we came to the conclusion that the functional scope of Armenian in the language environment of the Republic of Armenia has expanded, and today the degree of purity and preservation of Armenian is determined by the “eco” complex. The final motto is that one of the main tools for regulating the relations of the Republic of Armenia with the outside world and numerous countries with Armenian communities is the linguistic-cultural component.
ReferencesՏե՛ս Ադիլխանյան Ա․, Աղաջանյան Զ․, Էկոլեզվաբանությունը գիտական լեզվաշինության և ազգաշահ լեզվաքաղաքականության հիմքում, Բանբեր Երևանի համալսարանի․ Բանասիրություն․ 2025, 2, էջ 52-63։
Տե՛ս Եղիազարյան Գ, Եվրոպայի խորհրդի ժամանակակից լեզուների եվրոպական կենտրոնի լեզվաքաղաքականությունը, Բանբեր Վ. Բրյուսուվի անվան պետական համալսարանի, 1(68), Երևան-2004, էջ 248-261:
Այտընյան Ա., Քննական քերականություն աշխարհաբար կամ արդի հայերեն լեզվի, Երևան, 1987, էջ 31:
Խաչատրյան Լ., Լեզվաբանական տերմինների ուսումնական բառարան, Երևան, 2021, էջ 325:
Տե՛ս Սարգսյան Լ., Լեզվաբանության զարգացման որոշ միտումների մասին (Օտար լեզուները բարձրագույն դպրոցում), Երևան, 2013, էջ 101-108:
Տե՛ս Հարությունյան Ն․ Միջմշակութային հաղորդակցության տեսության զարգացման համառոտ պատմությունը (Օտար լեզուները բարձրագույն դպրոցում), 2016, 1-2 (20), Հայաստան, էջ 120։
Տե՛ս Սարգսյան Մ., Էկոլեզվաբանությունը լեզվաբանության զարգացման նորագույն ուղղություն, Լեզու և լեզվաբանություն, Ե., 2017, հ․ 2, էջ 57-58։
Տե՛ս Միրզոյան Լ., ՀՀ լեզվական պետական քաղաքականության և Արևմուտքի բազմալեզվության փոխառնչությունները (Արդի հայերենի հիմնախնդիրներ), Երևան, 2016, էջ 103-107:
Տե՛ս՝ Բեդիրյան Պ., Հայերենագիտական հոդվածներ ու նոթեր, Երևան, 2012, էջ 95-100:
Տե՛ս Արդի հայերենի հիմնախնդիրներ (Միջազգային գիտաժողովի նյութեր), Երևան, 2016։ ա․ Ավետիսյան Յու., Կանոնարկումը որպես լեզվաքաղաքականություն, էջ 39-45: բ․ Զաքարյան Հ., ՀՀ լեզվավիճակը. Ձեռքբերումներ, բացեր և հետընթաց, էջ 83-91: գ․ Աղաջանյան Զ., Լեզվի նորմավորման սկզբունքները, էջ 29-38:
Տե՛ս Սարգսյան Մ․, Բայրամյան Ս․, Հայերենը որպես սփյուռքի լեզու․ Մարտահրավերներ և խնդիրներ, Լեզուև լեզվաբանություն, 2024, 1, էջ 81-92։
Գյուրջինյան Դ., «Լեզվի մասին» Հայաստանի Հանրապետության օրենքը և պետական լեզվական քաղաքականության հիմնական ուղղությունները. Հայաստանի Հանրապետության լեզվաքաղաքականությունը և լեզուների դասավանդման արդի հիմնահարցերը, Հանրապետական գիտաժողովի նյութեր, Երևան, 2024, էջ 17:
Տես՝ Հայաստանի Հանրապետության սահմանադրություն (փոփոխություններով), էջ 12 (Հոդված 3), էջ 14-15 (Հոդվածներ՝ 15, 19, 20):
Գ. Սևակ, Ժամանակակից հայոց լեզվի դասընթաց (վերահրատարակություն), Երևան, 2009, 350 էջ, էջ 23):
Բեդիրյան Պ., Հայերենագիտական հոդվածներ ու նոթեր, «Արևելահայերենն ու արևմտահայերենն այսօր», Երևան, 2012, էջ 97:
Տե՛ս Սարգսյան Մ․, Բայրամյան Ս․, Հայերենը որպես սփյուռքի լեզու․ մարտահրավերներ և խնդիրներ, Լեզուև լեզվաբանություն, 2024, 1, էջ 81-92։
Արթինեան Վրէժ Արմէն, Հայերէնի՞, թե՞ հայութեա՜ն հիմնախնդիրները. Արդի հայերենի հիմնախնդիրներ (Միջազգային գիտաժողովի նյութեր), Երևան, 2016,էջ 47-52։
Գյուրջինյան Դ., «Լեզվի մասին» Հայաստանի Հանրապետության օրենքը և պետական լեզվական քաղաքականության հիմնական ուղղությունները (Հայաստանի Հանրապետության լեզվական քաղաքականությունը և լեզուների դասավանդման արդի հիմնահարցերը. Հանրապետական գիտաժողովի նյութեր), Երևան, 2024, էջ 22:
Զաքարյան Հ., ՀՀ լեզվավիճակը. Ձեռքբերումներ, բացեր և հետընթաց, Արդի հայերենի հիմնախնդիրներ (Միջազգային գիտաժողովի նյութեր), Երևան, 2016, էջ 83:
Տես՝ Տերմինաբանական և ուղղագրական տեղեկատու - 1956-2006, 2006, էջ 298-310:
Տե՛ս Гречко В. А. Теория языкознания. Москва. 2003. С. 3Ι7.
Այտընյան Ա., նշ. աշխ. էջ 41:
Տե՛ս «Հայաստանի Հանրապետության լեզվակրթական քաղաքականության ուրվագիծ. Ազգային զեկույց», Երևան, 2008;
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Linguistics
The Concept of “Dance” and Its Word-forming Features in the Literary Armenian Language
AbstractThis paper is an in-depth and detailed study covering the etymological and semantic features of the root “dance” in different periods of the Armenian language development, as well as the expression of its word-formation possibilities in the literary language. The study is conducted in two directions: diachronic analysis, which examines the semantic evolution of the notion of “dance”; and synchronic analysis of the parsing of compound words with this root. Special attention is paid to the nuances of the meaning of the root “dance”, its polysemy and semantic changes. Also neologisms containing the root “dance” are highlighted, which is important from the point of view of studying the lexical composition of the Armenian language.
As research shows, the root of "dance" has not only preserved its ancient meanings, but has also been enriched with new ones, due to cultural and social changes.
From the perspective of the genre, it exhibits great diversity, being the basis of many familiar, complex and expressive genres. Some of them have retained their function, while others have become rare or obsolete.ReferencesAghayan, Ed. 1976. Ardi hayereni bacʿatrakan baṙaran. Yerevan.
Aghayan, Ed. 1974. Baṙaknnikan ew stugabanakan hetazotutʿyunner. Yerevan.
Ačaṙyan, H. 1979. Hayerēn armatakan baṙaran. Vol. D. Yerevan.
Avetikʿean, G., Kh. Siwrmelean, and M. Awgerean. 1836–1837. Nor baṙgirkʿ haykazean lezui. Vols. 1–2. Venetik.
Zhamanakakicʿ hayereni bacʿatrakan baṙaran. 1969–1980. Vols. 1–4. Yerevan.
Łazarean, R. 2000. Grabarī baṙaran. Vols. 1–2. Yerevan.
Łazaryan, R., and H. Avetisyan 2009. Mijin hayereni baṙaran. Yerevan.
Malkhaseancʿ, St. 1944. Hayerēn bacʿatrakan baṙaran. Vol. 1. Yerevan.
Nor baṙer (compiled by A. Galstyan et al.). 2015–2022. A–Z. Yerevan.
Čahukyan, G. 2010. Hayeren stugabanakan baṙaran. Yerevan.
Sakʿapetoyean, R. 2011. Arevmtahayerēn–arevelahayerēn nor baṙaran. Yerevan.
Sukiasyan, A. 1967. Hayocʿ lezvi homanišneri baṙaran. Yerevan.
Vardan Aygekcʿi. 1977. Arakner, Voskeṗorik (Nmushner hin ew miǰnadaryan arzakicʿ). Yerevan.
Tioyean, S., A. 2021. Fišenkčʿean, and Y. Marašlean. Nor baṙer arevmtahayereni mej. Book A. Yerevan.
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Linguistics
Figurative expressive means as a subject of comparative study (based on L. Durrell’s “Balthazar” and its French translation)
AbstractIn this article, the study is carried out within the framework of hermeneutics understood as a comprehensive method of philological analysis of a work of verbal creativity. As the art of interpretation, philological hermeneutics aims to uncover both the content and the expressive layers of a literary work. The goal of the article is to explore the aesthetic impact of figurative expressive means present in a work of literature by conducting a comparative analysis of the original and its translation. In this framework, the translation is treated as a parallel text, whose comparison with the original enables to identify expressive and aesthetic elements that might otherwise go unnoticed if examined within the framework of a single linguistic context. The study focuses on the English original of Lawrence Durrell’s “Balthazar” and its French translation. Through detailed analysis of examples, the article demonstrates that the full potential of figurative expressive means is most effectively revealed through comparative analysis. Moreover, comparing the translation with the original not only highlights the figurative richness of expressive means in the source text but also enhances their aesthetic impact upon the reader. It stands to reason to believe that the effective realization of the goal set in the present article will contribute to the solution of the all important linguistic problem of understanding and interpreting a work of Verbal art.
ReferencesBalli, Sh. (1961). (Frantsuzskaya stilistika. M., Inostr. Lit,-ra (in Russian).
Boldireva, L. (1997). Sotsial’no-istoricheskij vertikal’nij kontekst (na material anglijskoj khudozestvennoj literaturi), Dialog MGU, Moskva (in Russian).
Budagov, R. (1980). Philologiya i kultura. Moskva (in Russian)..
Culler, J. (2000). Literary theory: A Very Short Introduction. Oxford University Press.
Durrell, L. (1998). The Alexandria Quartet. USA: Penguin Books.
Durrell, L. (2003). Le Quatuor d'Alexandrie. Le livre de Poche.
Frantsuzsko-russki’ slovar’ (1967). (sostavili V.V. Pototskaya i N.P. Pototskaya) izd. 12-oye M. Sovetskaya entsiklopediya (in Russian).
Kukuryan, I. (1990). Anglisskie perevodi romana A.S. Pushkina “Evgeni’ Onegin” kak predmet lingvopoeticheskogo analiza: Dis. kand. philol. Nauk, Moskva (in Russian).
Kuznetsov, V. (1991). Germenevtika i gumanitarnoe poznanie. “Nauka”, Moskva (in Russian).
Shlayermakher, F. (1998). Akademicheskie rechi 1829 g. (1) (perevod Anan’eva E.M.), Metafizicheskie issledovaniya, Vip. 3, 4, SPB (in Russian).
Shpet, G. (1989). Germenevtika i yeyo problemi // Kontekst: literaturno-teoretichesskiye issledovaniya, “Nauka”, Moskva, (ch. 1, s. 231-260) (in Russian).
Vinogradov, V. (1963). Stilistika. Teoriya poeticheskoy rechi. Poetika. Moskva (in Russian).
Webster’s New World Dictionary (1978). Nashville, Tn., Southwestern.
Zadornova, V. (1992). Slovesno-khudojestvennie proizvedeniya na raznikh yazikakh kak predmet lingvopoeticheskogo issledovaniya, Avtoref. doct. Phil. Nauk, Moskva (in Russian).
Foreign Literature
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Foreign Literature
Author and Text Interpretation: F. Scott Fitzgerald and the Great Gatsby
AbstractTo fully understand a literary work, we must explore its origins – who wrote it, when and why it was created, and the meanings the author intended to convey. In The Great Gatsby (1925), F. Scott Fitzgerald's personal views, emotions, and thoughts are deeply embedded in the novel's structure and themes. Therefore, to interpret the novel more effectively, we need to consider these influences and how they shape Fitzgerald's stylistic and linguistic choices. This analysis will examine Fitzgerald's narrative techniques, including first-person and retrospective narration, as well as his use of language to establish tone and meaning. Through the linguo-stylistic method of analysis, we will explore his figurative language such as metaphors, similes and other literary tools to uncover deeper layers of expression. Additionally, a cognitive-stylistic approach will help us understand how Fitzgerald's language choices evoke emotions in characters and influence the reader's perception of the novel's themes.
ReferencesBretones Callejas, C. M., et al. (2021). Language, Cognition and Style: Cognitive Stylistics Section. ODISEA, 22, 9-13. DOI: https://doi.org/10.25115/odisea.v0i22.7151
Capozzi, R. (1997) Reading Eco: An Anthology (Advances in Semiotics). Bloomington: Indiana University Press.
Fitzgerald, F. S. (2010). A Life in Letters. New York: Simon and Schuster.
Hirsch, E. D. (1967). Validity in Interpretation. New Haven & London: Yale University Press.
Keshmiri, F. & Mahdikhani, M. (2015). F. Scott Fitzgerald’s Unique Literary and Writing Style. English Language and Literature Studies; 5(2), 78-86.
Leech, G. and Short, M. (2007). Style in Fiction. Malaysia: Pearson.
Madoyan, G. (2013). In Defense of the Author. Armenian Folia Anglistika, 9(11), 156-160. DOI: https://doi.org/10.46991/AFA/2013.9.1-2.156
Nagao, T. (1991). E. D. Hirsch's Validity in Interpretation Revisited. Hokkaido University Collection of Scholarly and Academic Papers, 40(1), 161-180.
Schleiermacher, F. (1977) Hermeneutics: The Handwritten Manuscripts. Missoula: Scholars’ Press.
Semino, E. and Culpeper, J. (2002). Cognitive Stylistics: Language and cognition in text Analysis. Amsterdam: John Benjamins.
Source of Data
Fitzgerald, S. (1925) The Great Gatsby. New York: Charles Scribner’s Sons.
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Foreign Literature
The Notion of Absurdity in Albert Camus's "The Myth of Sisyphus"
AbstractThe present research is an attempt to analyze "The Myth of Sisyphus" by Albert Camus on the stylistic and literary levels, giving a general notion about Camus' approach to absurdity. The original book is in French but the translation is too close both in style and vocabulary, consequently making it possible to be a subject of analysis. First Camus explains what absurd means, how a person obtains it, and then represents some ways out of absurdity, which are suicide and leap of faith. The author rejects both of the attempts of making life meaningful, thus, giving his own solution to the problem, which is recognition. For Camus, the meaningful life lies in recognizing the following: life itself is meaningless and you are the one who can make it meaningful. At the end of the work Camus puts his theory into practice by representing Sisyphus, an absurd hero, who is the main character of the book.
ReferencesAronson, R. (2017) Stanford Encyclopedia of Philosophy. Stanford: Stanford University Press.
Aronson, R. (2017). Camus and Sartre: The story of a friendship and the quarrel that ended it. Chicago: University of Chicago Press.
Camus, A. (1951). The rebel: an essay on man in revolt. Paris: Gallimard.
Camus, A. (1972). A happy death. Translated by R. Howard. New York: Knopf.
Camus, A. (1989). The stranger. Translated by M. Ward, New York: Vintage Books.
Camus, A. (1991). The myth of Sisyphus. Translated by J. O’Brien. New York: Vintage International.
Camus, A. (2018). The myth of Sisyphus and other essays. Translated by J. O’Brien. New York: Vintage Books.
Cruickshank, J. (1959). Albert Camus and the literature of revolt. Oxford: Oxford University Press.
Dostoyevsky, F. (1993). Crime and punishment. Translated by R. Pevear & L. Volokhonsky. New York: Vintage Classics.
Dostoyevsky, F. (2002). The brothers Karamazov․ Translated by R. Pevear & L. Volokhonsky․ New York: Farrar, Straus and Giroux.
Fromm, E. (1941). Escape from Freedom. New York: Farrar & Rinehart, Inc.
Hamilton, E. (1942). Mythology: Timeless tales of gods and heroes. Boston: Little, Brown and Company.
Joyce, J. (1914). Dubliners. London: Grant Richards Ltd.
Kierkegaard, S. (1980). The concept of anxiety․ Translated by R. Thomte. Princeton: Princeton University Press.
Sartre, J.-P. (2007). Being and nothingness (H. Barnes, Trans.). Routledge. (Original work published in 1943)
Sartre, J-P. (2007). Existentialism is a humanism. Translated by C. Macomber. Yale University Press. (Originally published in 1946).
Shestov, L. (1969). Athens and Jerusalem. Translated by B. Martin. Ohio University Press. (Originally published in 1938)
Solomon, R. C. (1981). The myth of Sisyphus: Camus’s existential allegory. Philosophy and Literature, 5(1), 76-90.
BOOK REVIEW
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BOOK REVIEW
Naira Hambardzumyan, Elpis Kesaratsyan. Essays, Poems, Letters
AbstractIn 2025, the "Edit Print" publishing house published the collection "Elpis Kesaratsyan. Essays, Poems, Letters", compiled and edited by writer, literary critic, candidate of philological sciences, associate professor Naira Hambardzumyan, which was published under the patronage of literary critic, bibliographer Yovsep Nalbandian, within the framework of the "Research in the Fields of Social Sciences, Armenology and Humanities-2024" competition (24SSAH-6B006) of the RA State Committee for the Promotion of Armenian Literature. The book is an important contribution to the restoration, illumination and popularization of the literary heritage of Armenian intellectual women.
ReferencesNaira Hambardzumyan, Elpis Kesaratsyan. Essays, Poems, Letters", 2025
