672 s, renkli resimler, İngilizce.
Armenian-Iranian interactions date back to the depths of antiquity. At times, Armenia and Iran were friends and allies, even sharing common dynasties, and at other times fierce and unrelenting adversaries. Whatever their political relationship may have been, their commonalities in pre-Christian and pre-Islamic social structures and cultural attributes, including linguistic affiliation, are striking. The boundaries between the Iranian and Armenian worlds were porous in many ways. The Armenian presence in Iran is attested from the Achaemenid centuries to the present. In fact, the northernmost reaches of Persian Azarbayjan were once included in the region known historically as Greater Armenia. During the Arsacid, Sasanian, Arab, Seljuk, Turkmen, Mongol, Safavid, Qajar, and Pahlavi periods of dominance, Armenians were to be found in Persia/Iran as peasants, merchants, and even officials and warriors, and often as forcibly uprooted exiles from their native lands to the north. There were at one time hundreds of villages in Iran populated in whole or in part by Armenians, Now nearly all abandoned, their memory is entrusted to largely derelict churches and chapels from Qaradagh and Maku in the north to Urmia, Salmas, and Rasht, and further south to Peria, near Isfahan, and the Persian Gulf. Particularly famed is the municipality of Nor Jugha or New Julfa, adjacent to Isfahan, dating to the early seventeenth when Shah Abbas I deported countless thousands of Armenians from the mercantile city of Julfa on the Arax River and from throughout the plain of Ararat to Persia. Within one generation, New Julfa had become a thriving commercial center, with networks of trade extending to India and the East Indies in the east to Russia and Western Europe in the north. The Armenians were known to be skillful integrators of European models and Asiatic motives. In the political sphere, Armenian revolutionaries took an active role in the Iranian Constitutional movement in the early twentieth century. And throughout, Armenian leaders maintained an ongoing dialogue with successive Iranian governments, even when stringent restrictions were placed on their cultural and educational institutions. Although the Armenian Iranian community has decreased significantly since the nineteenth century, it still constitutes the most significant Christian element in Iran, finding means to preserve in large measure its religion, language, and traditions and to navigate between Armenian and Iranian identities. This volume of twenty-three chapters by specialists in the field spans the centuries from antiquity to the present. It is based on two conferences held at UCLA in the series titled “Historic Armenian Cities and Provinces.” The first of these was dedicated to New Julfa on the 400th anniversary of its founding, and the second focused on other communities from Tabriz to Salmas and Tehran, including the place of Persian Azarbayjan in the Armenian liberation movement, the experiences of Armenian and Assyrian Iranians during the Turkish invasions in World War I, and the current state of the community now concentrated in Tehran.
İçindekiler:
Richard G. Hovannisian,
ARMENIAN COMMUNITIES OF PERSIA/IRAN: AN INTRODUCTION.
Maxine Yevadian and Nina G. Garsoïan,
ARMENIANS IN THE IRANIAN SPHERE FROM ANTIQUITY TO THE MIDDLE AGES.
Anne E. Redgate,
ARMENIAN IRAN IN THE HISTORY OF VASPURAKAN IN THE NINTH TO TENTH CENTURY.
S. Peter Cowe,
YUSUF/ISAHAK, THE PERSIAN VARDAPET OF THE ARMENIAN CHURCH: ETHNORELIGIOUS IDENITY AT THE TURN OF THE FIFTEENTH CENTURY .
Hovann Simonian,
ARMENIAN REACTIONS TO THE FALL OF THE PRINCIPALITY OF MAKU IN 1426.
Tom Sinclair,
OTTOMAN OCCUPATIONS, THE SILK TRADE, AND THE FATE OF THE ARMENIAN POPULATION.
Artsvi Bakhchinyan,
ARMENIAN MERCHANTS OF NEW JULFA IN NORTHERN EUROPE (SEVENTEENTH CENTURY).
Edmund Herzig,
THE NEW JULFA MERCHANTS AND THE ENGLISH EAST INDIA COMPANY: REFLECTIONS ON THE 1688 AND 1693/94 AGREEMENTS.
Vartan Matiossian,
A FAR WEST STORY: FROM NEW JULFA TO SPAIN AND SOUTH AMERICA.
Archbishop Goriun Babian,
THE SURB AMENAPRKICH MONASTERY OF NOR JUGHA.
Amy S. Landau,
THE ARMENIAN ARTIST MINAS AND SEVENTEENTH-CENTURY NOTIONS OF “LIFE-LIKENESS.”
Sarah Laporte Eftekharian,
MURAL PAINTINGS IN THE ALL SAVIOR CATHEDRALAND THE BETHLEHEM CHURCH OF NEW JULFA.
Ani Babaian,
MURAL PAINTINGS OF NEW JULFA, ISFAHAN.
Vazken S. Ghougassian,
ARMENIAN RURAL SETTLEMENTS AND NEW JULFA (SEVENTEENTH TO NINETEENTH CENTURY).
Ani Shahinian:
THE ARMENIAN COMMUNITIES OF SALMAST: ON THE NEXIS OF ADVERSITY AND ACCOMPLISHMENT.
Rubina Peroomian,
ATRPATAKAN AS A BASTION IN THE ARMENIAN LIBERATION MOVEMENT.
Magdalina Golnazarian,
THE ARMENIANS IN PERSIAN AZERBAIJAN DURING WORLD WAR I.
Rosemary Hartounian Cohen,
THE MASSACRE OF ARMENIANS IN PERSIAN AZARBAYJAN, 1918: A PERSONAL NARRATIVE.
Gohar Avagyan,
ARCHBISHOP NERSES MELIK-TANGIAN'S LIFE AND ACTIVITY.
David Yaghoubian,,
ARMENIANS AND THE DEVELOPMENT OF NATIONALISM IN IRAN.
Nikid Mrzayans,
THE ARMENIAN THEATER IN NOR JUGHA, 1887-2017.
Claudia Der-Martirosian,
ECONOMIC AND SOCIAL INTEGRATION OF ARMENIAN-IRANIANS IN SOUTHERN CALIFORNIA.
Leonardo Alishan,
IMAGES OF NEW JULFA: SUMBAT’S PAINTINGS AND SOME REMEMBRANCES.