2025

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    A Semantic Study of Andzkali in Yesayan's Aweraknerun Me'j
    (Lingva, 2025) Karayan Armen Dylan
    Zabel Yesayan's Aweraknerun Me'j [In the Ruins] (1911) is widely regarded as one of the most important literary works about the experience of the Armenian Genocide. In a crucial passage in the work, Yesayan states that she is sometimes able to catch a glimpse of the catastrophe in the "andzkali eyes" of the survivors. Andzkali, recently translated as "anxious," is a complex concept and bears scrutiny, not only for the sake of an accurate translation, but also as a means of understanding the experience of the Armenian Genocide. Thus, the present study undertakes a semantic examination of the concept of andzkali. It begins with a review of the semantic range of andzuk and its derivations, determines the four major senses of the lexical family, and isolates "anguish" and "anxiety" as the pertinent senses. It then traces each of the two pertinent senses to embodied metaphors through conceptual metaphor theory, establishing the relationship of each term to the body. Through analysis, it uncovers an essential temporal orientation in each term, further linking them structurally. It identifies andzuk's Proto-Indo-European root, ang'hu, then follows ang'hu's diachronic ramifications back up to a constellation of English cognates whose structure is then examined, synchronically. The study concludes with the proposition that the two sense of andzuk and the English ramifications of ang'hu are all centered around loss, embodied in the original root ang'hu, and differentiated according to time and space and other important factors.
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    «ԳԵՐՄԱՆԵՐԵՆ» ՆՇԱՆԱԿՈՂ ՀԱՅԵՐԵՆ ԼԵԶՎԱՆՎԱՆԱԿԱՆ ՄԻԱՎՈՐՆԵՐԸ
    (Lingva, 2025) ԴԱՎԻԹ ԳՅՈՒՐՋԻՆՅԱՆ
    During the Middle Ages, Armenians had diplomatic, political, and commercial relations with the Germans. Therefore, the initial stage of naming the German language in Armenian likely dates back to the period of Middle Armenian, particularly because Armenians in Cilician Armenia and surrounding regions maintained close relations with Europeans, including Germans. During that period, as written records confirm, Armenians used the variant linguonyms ֆռանգերէն / ֆռանկերէն frangeren / frankeren to refer to the French language. To date, no linguonym specifically denoting German has been identified in pre-modern Armenian. The Armenian names for the German language that are known today belong to the modern stage of the language; in other words, they are part of ashkharhabar - the Modern Armenian language. To refer to the German language, two structural types of linguonyms have been used in Armenian: a) Phrasal constructions (e.g., գերմանացւոց լեզու germanatsots lezu “language of the Germans,” գերմանաց լեզու/germanats lezu “German's language,” գերմանական լեզու /germanakan lezu “Germanic language,” colloquial նեմեցի լեզու/nemetsi lezu, and literary (obsolete) տևտոնական լեզու /Teutonic language), and b) Single words (e.g., գերմաներեն/germaneren, ալլեմաներէն allemaneren > alemaneren, Eastern նեմեցերեն/nemetseren, Western նեմցէերէն /nemtseren, and obsolete տևտոներեն teutoneren). Among the single-word terms are also those used to refer to the German language as spoken in Austria and Switzerland: ավստրիերեն /avstrieren (“Austrian German”) and շվեյցարերեն / shveytsareren (“Swiss German”), both of which are of dual nature - that is, both correct and incorrect, depending on interpretation. Dialect names are also used, such as շվաբերեն /shvaberen (Swabian), բավարերեն /bavareren (Bavarian), էլզասերեն / ալզասերեն (elzaseren / alzaseren (Alsatian)), սաքսոներեն /saksoneren (Saxon), թյուրինգերեն/ tyuringeren (Thuringian), and վեսթֆալերեն /vestfaleren (Westphalian), which are often simply understood as German. For over two centuries now, the only acceptable canonical form in Armenian scholarly and official usage has been the linguonym German.
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    ԳԵՐՄԱՆԵՐԵՆԻ ԳՈՐԾԱՌԱԿԱՆ ԲԱՅԱԿԱՆ ԿԱՅՈՒՆ ԿԱՊԱԿՑՈՒԹՅՈՒՆՆԵՐԻ ԹԱՐԳՄԱՆԱԿԱՆ ՄԱՐՏԱՎԱՐՈՒԹՅՈՒՆՆԵՐԸ
    (Lingva, 2025) ՍԻՐԱՆՈՒՇ ՊԱՊՈՅԱՆ ; ԷԼԻԶԱ ՂԱԶԱՐՅԱՆ
    This article is devoted to translation strategies applied to functional structures when translating from German to Armenian. A German text from the field of linguistics was selected for analysis, as functional structures frequently occur in academic language. The study shows that the challenges encountereare of different nature. They are firstly related to the syntactic, structural and semantic features present in the two languages. Particular attention is given to the translation of active and passive forms of functional structures, as well as the treatment of verb forms.
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    ԹԻՎԸ ՈՐՊԵՍ ԽՈՐՀՐԴԱՆԻՇ ՀԱՅԿԱԿԱՆ ԵՎ ԱՐԱԲԱԿԱՆ ԼԵԶՎԱՄՇԱԿՈՒՅԹՆԵՐՈՒՄ
    (Lingva, 2025) ՔՐԻՍՏԻՆԵ ՌԱՖԱՅԵԼՈՎԱ
    The comparative study of languages plays a vital role in preserving and advancing intercultural discourse. Within this framework, phraseological units containing numerical components in Armenian and Arabic have a significant position. It is determined by the cultural attitudes of the Armenian and Arabic peoples toward numbers, shaped by their religious beliefs, customs, traditions, geographical settings, and rich, centuries-old cultural heritage. Symbolic numbers are deeply rooted in the folklore of both cultures, with certain numbers appearing more frequently than others. This study aims to identify both the similarities and the culturally specific features of the linguistic world pictures in Armenian and Arabic, as reflected through the use of numbers.
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    ՀԱՅՈՑ ՑԵՂԱՍՊԱՆՈՒԹՅԱՆ ԳԵՂԱՐՎԵՍՏԱԿԱՆԱՑՈՒՄԸ ՍԵՐՈ ԽԱՆԶԱԴՅԱՆԻ ՓՈՔՐ ԱՐՁԱԿՈՒՄ
    (Lingva, 2025) ՌԻՄԱ ՍՏԵՓԱՆՅԱՆ
    This article examines the theme of the Armenian Genocide in Sero Khanzadyan’s short prose, particularly in the novellas Six Nights and The Dead Remember. The author’s aim is to modernize the memory of the Armenian Genocide through literary creation, contribute to the recognition of historical truth, and advocate for the prevention of future genocides. By exploring the genocide within the context of war, Khanzadyan realistically depicts how the spiritual world of an individual is distorted and disrupted—regardless of nationality or religion. While presenting the full tragedy of the Armenian Genocide, Khanzadyan also highlights the heroic spirit of the Armenian people—their unyielding will to live and survive, their resilience, and their determination. Through this, he affirms the Armenian nation's right to exist.
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    ՀԵՏՀԻՇՈՂՈՒԹՅՈՒՆՆ ԻԲՐԵՎ ՄՇԱԿՈՒԹԱՅԻՆ ՀԻՇՈՂՈՒԹՅՈՒՆ ՁԵՎԱՎՈՐՈՂ ԳՈՐԾՈՆ. ՆՇԱՆԱԳԻՏԱԿԱՆ ՄՈՏԵՑՈՒՄ
    (Lingva, 2025) ՄԿՐՏԻՉ ՄԿՐՏՉՅԱՆ
    Every society preserves and transmits its unique characteristics to future generations through cultural memory. As a collection of codes and symbols, cultural memory allows a given society to distinguish itself within the mosaic of global cultures.This article aims to describe the theories contributing to the development of the interdisciplinary field of “cultural memory,” with a particular emphasis on the semiotic approach. The article explores the impact of the concepts “traumatic memory” and “postmemory” in the transmission and formation of cultural memory within the context of the Armenian Genocide. It proposes that postmemory, due to its ability to create intergenerational connections, becomes an integral part of cultural memory. Through semiotic and comparative methods, the article analyses the expressions of traumatic memory and postmemory in the autobiography 'Mayrig' by French-Armenian filmmaker Henri Verneuil. The analysis concludes that autobiography, as a fusion of fact and fiction, may contain traumatic memory, the author's postmemory, and serve as a means of forming collective postmemory, thus becoming part of the community's cultural memory. The article also highlights the role of books, films, and music in the transmission of traumatic memory and the formation of cultural memory.
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    ՌՈՒՍ ԳՐԱԿԱՆՈՒԹՅԱՆ ԳՆԱՀԱՏՈՒՄՆԵՐԸ Կ. ՊՈԼՍԻ «ՄԱՍԻՍ» (1884–1890 ԹԹ.) ՊԱՐԲԵՐԱԿԱՆԻ ԷՋԵՐՈՒՄ
    (Lingva, 2025) ԹԱՄԱՐԱ ԱՆԴՐԵԱՍՅԱՆ
    Starting from the second half of the 19th century, Western Armenian literary life and publishing activities experienced significant development, particularly in two Armenian-populated cities of Ottoman Turkey – Constantinople and Smyrna. The Armenian press in these cities undertook the important task of raising national, political, and literary issues for public discussion. The Constantinopolitan Armenian press successfully pursued its goals of raising public awareness, transforming conservative ideas, and fostering rapprochement between Eastern and Western Armenians. This last aim was especially significant, as Armenians from these two parts were not only politically separated –with Echmiadzin being their only link - but also linguistically and culturally estranged from one another. During the 1880s, the Armenian press in Constantinople, particularly the "Masis" periodical, began to engage with Russian literature. The editors of "Masis", A. Arpiaryan and L. Bashalyan, authored studies on Russian literary classics such as F. Dostoevsky, I. Turgenev, and M. Lermontov. The periodical also published full or partial translations of works by Russian authors (M. Lermontov, P. Zubov). Western Armenian authors were primarily interested in Russian literature because of its influence on Eastern Armenian literature, but their interest also had political motivations. The literary tastes and artistic methods preferred by Western Armenian realist writers of the 1880s were also shaped by Russian literature.
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    «ՎԱԽ» ԶԳԱՑՈՒՄՆ ԱՐՏԱՀԱՅՏՈՂ ԼԵԶՎԱԿԱՆ ՄԻԱՎՈՐՆԵՐԻ ԹԱՐԳՄԱՆԱԿԱՆ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐԸ ԱՆԳԼԵՐԵՆՈՒՄ ԵՎ ՀԱՅԵՐԵՆՈՒՄ
    (Lingva, 2025) ԳԱՅԱՆԵ ԵՂԻԱԶԱՐՅԱՆ
    The article examines the semantic fields and translation aspects of linguistic units expressing the feeling of “fear” in English and Armenian. Emotional and sensory, and affective expressions are among the conceptual domains in both the English and Armenian languages and cultures that reflect distinct value systems and worldviews. They exhibit both similarities and differences conditioned by historical development, socio-economic, cultural and other factors. Thus, it is of interest to the study the emotion-related vocabulary, especially the linguistic units denoting “fear” focusing on their culture-specific characteristics.