Cette thèse met en lumière l'histoire de l'éducation des filles arméniennes du milieu du XIXe au début du XXe siècle en analysant pour la première fois cette histoire dans le contexte général des événements politiques qui ont influencé son développement. Elle explore également le travail des femmes arméniennes en tant que pédagogues, organisatrices et donatrices des écoles de filles. Cette recherche est fondée sur un large éventail de sources publiques et privées : rapports, programmes et règlements scolaires, publications de presse (éditoriaux, correspondances, nouvelles, annonces générales et publicitaires), œuvres littéraires, discours publics, mémoires, journaux intimes, autobiographies et lettres. Celles-ci révèlent la progression de l'éducation des filles des cours particuliers et de la formation archaïque par des femmes pieuses et des diaconesses jusqu'à la fondation d'écoles régulières pour les filles et à une forme d'éducation similaire à celle de leurs frères. Le développement de l'éducation et des écoles de filles arméniennes s'est déroulé dans le contexte triplement tumultueux des politiques coloniales et répressives du gouvernement russe au Caucase, des efforts de l'Église arménienne pour maintenir son autorité et son pouvoir sur les communautés arméniennes, et de la croissance du mouvement national et révolutionnaire des arméniens. Cette recherche souligne la façon dont la question de l'éducation des filles arméniennes a émergé et évolué. Elle montre également comment ce changement a amené les femmes arméniennes à assumer un rôle public, à établir des écoles, des organismes de bienfaisance, des bibliothèques, à écrire et à traduire de la littérature pour enfants, à organiser une série d'activités de collectes de fonds pour les écoles de filles (bazar de charité, loterie publique, vente de broderies, théâtres et concerts) et à participer au mouvement révolutionnaire. Cette thèse s'inscrit dans l'actualité des recherches en sciences de l'éducation sur la scolarisation, les programmes et les institutions scolaires du XIXe et du début du XXe siècle. Elle s'engage également dans les débats sur l'éducation des filles et l'histoire des femmes dans l'Europe de l'Est et au Caucase. Cette recherche contribue enfin aux Études Arméniennes en écrivant un chapitre essentiel et inédit de l'histoire arménienne sur la présence et le rôle des femmes dans les événements politiques, sociaux et culturels majeurs du XIXe et du début du XXe siècle. / This dissertation brings to the light the story of the late-mid-nineteenth century and early twentieth-century education of Armenian girls for the first time by placing it in the context of the general political events that influenced its development. It also examines Armenian women's work as educators, organisers and sponsors of girls' schooling. The research is based on a wide array of public and private sources: school reports, programs and regulations, press publications (editorials, correspondences, news, announcements and advertisements), literary works, speeches, memoirs, diaries, autobiographies and letters, which reveal the period's progression from girls receiving private tutoring and an archaic training by deaconesses and celibate devotees to establishing regular schools for girls and providing them a similar form of education as their brothers. The development of Armenian girls' schools and education took place in the turbulent context of the repressive colonial politics of the Russian Government in the Caucasus, the efforts of the Armenian Church to maintain its authority and power over the Armenian communities and the growing Armenian national-revolutionary movement. The research uncovers the nuances of changing consciousness about Armenian girls' education and shows how it led Armenian women to assume public roles, establish schools, charities, libraries, write and translate children's literature, undertake a wide range of fund-raising public activities for girls' schools (charity bazaars, public lotteries, embroidery sales, theatres and concerts) and enter the revolutionary movement. This dissertation joins a vibrant conversation in the educational sciences about nineteenth and early twentieth-century schooling, programs and institutions. It also engages in the discussions about Eastern-European and Caucasian girls' education and women's history. The research also contributes to Armenian Studies by restoring to Armenian history a missing and vital chapter about women's presence and role in the late nineteenth and early twentieth-century major political, social and cultural developments.

Este trabalho trata dos descendentes da diáspora armênia, cujas comunidades se fixaram na Argentina e no Brasil após o genocídio armênio perpetrado pelo Império Otomano durante a Primeira Grande Guerra. O objetivo principal é apresentar relatos de indivíduos descendentes e integrantes das comunidades formadas a partir de 1920, especialmente as de Buenos Aires e São Paulo. Busca-se averiguar a presença de uma memória coletiva que evidencie elementos comuns a uma possível identidade cultural armênia nesses grupos de descendentes. Objetivos secundários: abordagens sobre a formação das comunidades na América do Sul, processo de imigração da diáspora armênia e condição refugiada no contexto de outros fluxos migratórios para Argentina e Brasil no início século XX. É uma pesquisa exploratória investigativa, sem postulados de memória, que busca na memória individual traços comuns a uma identidade coletiva. / This research deals with Armenian diaspora which migrated to Argentina and Brazil after Armenian Genocide perpetrated by Ottoman Empire during the Great War. The main objective is presenting reports of descendants from communities created since 1920 in Buenos Aires and Sao Paulo. The purpose is check the presence of collective memory which can shows common elements belonging to a possible Armenian cultural identity in these descendants. Approaches about community formation to South America as well as the immigration process of Armenian diaspora and the refugee status in the context of other migration flows to Argentina and Brazil in the XX Century constitutes secondary objectives. Exploratory and investigative research without memory postulates or filters aiming to find common traces belonging to a collective memory through the individual memory nature.

La Thèse du doctorat qu'on a élaborée concerne l'histoire religieuse du haut plateau arménien. Selon son titre «Le substrat préchrétien et la réception arménienne du christianisme», vont être présentées la vision religieuse, liturgique, culturelle, anthropologique, sociologique et historique, ainsi que l'étude philologique des peuples du haut plateau arménien en général et du peuple arménien en particulier. Le champ d’application de ce mémoire est d’étudier dans le domaine de la religion: la sociologie, l’histoire, la liturgie, la mythologie et l’anthropologie suivant les traditions, les mœurs, les mythes, les fêtes, les superstitions et tous les éléments clés qui définissent la culture de la religion. Dans notre étude, l'objet de notre recherche sera de voir quels éléments païens arméniens religieux sont passés dans le christianisme depuis la conversion. Dans les quatre premiers chapitres de la thèse, on étudiera la mythologie arménienne, qui a servi au peuple arménien, comme chez presque toutes les civilisations antiques, à mémoriser les événements passés, ainsi qu'à idéaliser selon la créativité des peuples. En bref, la mythologie arménienne au-delà des croyances exprime la religiosité du peuple arménien. La situation politique et géographique de l’Arménie a joué un grand rôle pour fonder une riche vision de la religion au voisinage des différents peuples. Le point de vue arménien de la religion, étant une fusion de croyances locales et non locales, a évolué à travers les différentes phases. Même avant le culte des idoles, l’Arménie a été sous l’influence des religions et des cultes des nations environnantes. Ces nations sont les Assyriens, les Chaldéens, les Babyloniens, les Akkadiens, les Perses et les Grecs, avec lesquels les Arméniens entretiennent d'étroites relations linguistiques, spatiales, ethniques ou bien de subordination. Sous l’oppression des influences de la politique étrangère, la vision de la religion arménienne étant une fusion avec la religion locale, a eu son caractère unique. À travers la thèse, on analysera l'objet de la religion: les puissances abstraites, présentes dans les divinités, les esprits, les aïeux, les endroits réceptacles sacrés de forces, d'arbres, d'eaux, de feux, d'animaux. Ensuite on étudiera le sujet de la religion: l'homme (roi et prêtre), la communauté cultuelle (clan, Église, secte, société secrète), et les éléments spirituels de l'homme (âme). Enfin on citera les expressions de l'expérience religieuse: idéaux (croyances, mythes, doctrines) et pratiques (cultes, rites, fêtes, actes magiques). En étudiant les «Substrats préchrétiens», on est arrivé à la conclusion qu’en essayant de déraciner le «profane», on créa un système «sacré», qui dans le langage philosophique n'existe pas sans la présence du premier. Dans notre étude, on a fait une réflexion sur ce qu’est la politique d’«arméniser» des éléments étrangers, et sur ce qui est passé aussi dans le champ de la foi. La vision du peuple arménien à propos de l'homme, du monde et de Dieu a formé un ordre de croyances: les mythes, les rites et la liturgie, qui ont survécu et ont été transmis de génération en génération sous forme de tradition. Les manières dont de tels éléments sont transmis sont essentiellement les traditions orales, la répétition de la liturgie et des techniques rituelles au travers de l'imitation et de l'apprentissage. En apparence, l’héritage spirituel païen a été remplacé par l'héritage chrétien, mais en réalité a eu lieu une sublimation du patrimoine précédent. Sur les bases de la culture païenne et des ruines de la religion païenne, l’Église a placé ses fondements. L’Église s'est établie pratiquement grâce à l’invention de l’alphabet au Ve siècle, qui a été appelé l’âge d’or et qui a favorisé la croissance de l’Église arménienne et la prospérité du peuple. / The Thesis of the doctorate, which we elaborated, concerns the religious history of the Armenian high plateau. According to its title «The pre-Christian substratum and the Armenian conversion to Christianity», it is going to shed a light on the religious, liturgical, cultural, anthropological, sociological and historic vision, as well as the philological study of the people of the Armenian high plateau generally and the Armenian people specifically. The scope of this dissertation is to study the field of the religion: the sociology, the history, the liturgy, the mythology and the anthropology following the traditions, the customs, the myths, the feasts, the superstitions as well as the key elements which define the culture of the religion. In our study, the purpose of our research will be to see which pagan Armenian religious elements were passed onto Christianity from the time of the conversion. In the first four chapters of the thesis, we are going to study the Armenian mythology, which have been practiced by the Armenian people, as to almost all the ancient civilizations. The political and geographical situation of Armenia played a significant role to create its rich vision of the religion. The Armenian view of religion, being an amalgamation of local and non local faiths, evolved through various periods. Even before the cult of idolatry, Armenia was under the influence of the religions and the cults of the nearby nations. These nations were the Assyrians, the Chaldeans, the Babylonians, the Acadians, the Persians and the Greeks, with whom the Armenians maintained linguistic, spatial, ethnic or subordination relations. Under the influence of foreign policy, the vision of Armenian religion being a mixture with the local religions had its unique character. Through the thesis, we are going to analyze the scope of the religion: the spiritual powers, represented by the divinities, the spirits, the forefathers, the sacred places, the trees, waters, fires, and animals. Later, we are going to study the subject of the religion: the man (king and priest), the religious community (clan, Church, sect, secret society), and the spiritual elements of the man (soul). Finally, we are going to quote the expressions of the religious experience: ideals (faiths, myths, doctrines) and practices (cults, rites, feasts, magical acts). By studying «The pre-Christian substratum and the Armenian conversion to Christianity», we concluded that by trying to eradicate the «profane», a «sacred» system was created. In our study, we have made a reflection on the policy of «armenisation» of the foreign elements, and also on what has passed in the realm of the faith. The vision of the Armenian people regarding to mankind, the world, and the God formed a system of beliefs: the myths, the rituals and the worship, which survived and were transmitted from generation to generation in the form of tradition. The manner by which such elements are transmitted are essentially the spoken traditions, the repetition of the worship and the ritual techniques through imitation and learning. Seemingly, the spiritual inheritance of paganism was replaced by the Christian legacy, but in reality had taken place a sublimation of the previous heritage. On the bases of the pagan culture and the ruins of the pagan religion, the Church put its foundations. The Church was established practically thanks to the invention of the alphabet in 5th century, which was called the golden age, it favored the growth of the Armenian Church and the prosperity of the people.

Este trabalho trata dos descendentes da diáspora armênia, cujas comunidades se fixaram na Argentina e no Brasil após o genocídio armênio perpetrado pelo Império Otomano durante a Primeira Grande Guerra. O objetivo principal é apresentar relatos de indivíduos descendentes e integrantes das comunidades formadas a partir de 1920, especialmente as de Buenos Aires e São Paulo. Busca-se averiguar a presença de uma memória coletiva que evidencie elementos comuns a uma possível identidade cultural armênia nesses grupos de descendentes. Objetivos secundários: abordagens sobre a formação das comunidades na América do Sul, processo de imigração da diáspora armênia e condição refugiada no contexto de outros fluxos migratórios para Argentina e Brasil no início século XX. É uma pesquisa exploratória investigativa, sem postulados de memória, que busca na memória individual traços comuns a uma identidade coletiva. / This research deals with Armenian diaspora which migrated to Argentina and Brazil after Armenian Genocide perpetrated by Ottoman Empire during the Great War. The main objective is presenting reports of descendants from communities created since 1920 in Buenos Aires and Sao Paulo. The purpose is check the presence of collective memory which can shows common elements belonging to a possible Armenian cultural identity in these descendants. Approaches about community formation to South America as well as the immigration process of Armenian diaspora and the refugee status in the context of other migration flows to Argentina and Brazil in the XX Century constitutes secondary objectives. Exploratory and investigative research without memory postulates or filters aiming to find common traces belonging to a collective memory through the individual memory nature.

The story of Joseph and Aseneth expands a few verses from the book of Genesis into a novella-length work. In recent years, the story has attracted considerable scholarly attention. Interest has focused on questions of provenance: whether the 'longer' or 'shorter' version of the text has priority, and what this means for its interpretation. Like other works of the so-called 'Jewish Pseudepigrapha', it is increasingly used as a source for Judaism and Christianity at the turn of the Common Era. But few have engaged with the story's manuscript witness and transmission. This thesis returns to the sources. It considers how the redaction and translation of Joseph and Aseneth affected its interpretation, and looks at the interests of the redactors and copyists. It warns against placing too much weight on details that lack such an importance in the manuscript tradition. The introduction surveys modern secondary literature on the story. Section 1 investigates the translation and transmission context of the two earliest preserved versions, the Syriac and Armenian translations. Despite their text-critical importance, they have received little attention. Section 2 focuses on the Greek manuscripts of the three longest families (f, Mc, a). It argues that these redactions, and the variety within their witnesses, need to be understood within a Byzantine context, in particular, within hagiographic trends for works produced in monastic environment. Section 3 looks at how the story could be abridged and edited. It identifies the key elements of the story shared by redactors. Four versions are compared: family d, E, Latin 1 and so-called "early modern Greek". The appendices contain a synoptic presentation of Greek versions of the story, an edition and translation of the story from manuscript E, and a translation of the Greek text from manuscript 661.

The Ottoman Empire was in serious decline by the late nineteenth century. Years of misrule, war, and oppression of its various nationalities had virtually driven the Turks from Europe, leaving the weakened Empire on the verge of collapse. By the 1870s the Armenians were the most troubling group, having gained international sympathy at the Congress of Berlin. As a result, violence against the Armenians had escalated dramatically by the turn of the century. They felt, however, that their fortune had changed when the liberal Young Turks seized power from the Sultan in 1908. Unfortunately, the Young Turks had a much more ominous plan for the Armenians. When they entered World War I as an ally of the Central Powers, they decided to use the cover of war to exterminate the Ottoman Armenians. Over one million Armenians were murdered, and the Turkish government's crimes went unpunished in the postwar world.

This thesis analyses the Armenian Question and the situation of Armenians between the years, 1914-1918, through basing on the news published in Takvim-i Vekayi during this period. These years when the dislocation of Armenians occured had been the turning point in the Armenian Question. Because the events occuring during the dislocation have been represented as genocide and today, this claim is one of the important question for Turkey. Takvim-i Vekayi, as being the first official newspaper of the Ottoman Empire, includes the significant news relating to the dislocation. So it is important to study the Armenian Question between 1914-1918 according to Takvim-i Vekayi. This thesis not only represents the news on laws, provisional laws and regulations about the dislocation but also gives information about the social, political, economic, legal and religious situations of Armenians in the Ottoman Empire during the years, 1914-1918.

In this study, some aspects of the Armenian Question between 1914 and 1918 have been evaluated within the frame of historical methodology. For the first time, all the issues of Tavir-i Efkar, a daily newspaper published during the studied period, have been evaluated in the frame of the Armenian Question. All news and articles related to the Armenians have been examined and a great deal of them has been used in the study. By doing so, it is aimed to submit Tasvir-i Efkar as a historical source for the studies on the Armenian Question.

Second Constitutional Era (1908-1918) was a period within which great changes occurred in the Ottoman Empire. On the one hand, it was a part of the modernization process that began in late eighteenth century / on the other hand, it was the last period of the Empire that had its own dynamics. This study is to examine changes and continuities in a locality, the Sivas Province, during the Second Constitutional Regime. The Sivas Province was one of the largest and most populated Anatolian provinces. It located in the middle of Anatolia therefore it had a geopolitical importance. Moreover, it was one of the six Eastern Provinces with a considerable Armenian population. Sivas had the biggest Armenian and Greek population among these provinces. Thus, both geopolitical importance and population characteristics make the province an appropriate place to examine change and continuity during the Second Constitutional Regime. In this study, transformation of the province is examined over some topics such as demographic characteristics, political life, administrative, educational and economic structures. The research about these topics indicates that three main dynamics of the Second Constitutional Regime were influential on developments in the Sivas case. These dynamics are war, population movements especially the Armenian Deportation and nationalism. These dynamics also determined implementation of the modernization policies in the Sivas Province during the Constitutional Regime. Therefore, transformation/change of the province is examined over these dynamics.

ABSTRACT SYRIAN ARMENIANS DURING THE LAST DECADES OF THE NINETEETNH AND THE FIRST QUARTER OF THE TWENTIETH CENTURIES MemiS, Serife (Eroglu) MS, Department of Middle East Studies Supervisor: Prof. Dr. &Ouml / mer Turan December 2007, 161 pages This thesis analyses the situation of the Syrian Armenians during the last decades of the nineteenth and the first quarter of the twentieth centuries. The central position of the Provinces of Aleppo and Damascus, parts of today&rsquo / s Syria, for both the Armenian communities of Aleppo and Damascus and the Ottoman Empire are the main incentives that determine the focus of this study as Syrian Armenians. Apart from the representation of the social, economic, political, religious, cultural and educational life of the Armenian communities in the Provinces of Aleppo and Damascus, the thesis also includes information about the situation of them during the relocation process. Within this context, the thesis also includes information representing the issue of Armenian Question in a different aspect since untouched fields of research, the cases of Aleppine and Damascene Armenians, provide some similarities and differences with the Armenian community&rsquo / s situation in the Ottoman Empire before World War I and during the relocation process.