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(Redirected from Armenian people)
Հայեր Hayer
The Armenian Tricolour
c. 6[1]–8 million[2]
Armenia 2,961,514[3][4]
1,182,388[5]–2,900,000[6]
250,000[9]–750,000[10]
• Abkhazia[note 1]
168,191[11]
41,864[12]
Artsakh[note 2]
90,000–110,000[16]
Syria[note 3]
100,000[19][20]
Armenian Apostolic Church · Catholic · Protestant
Armenian Native Faith
Hemshin, Cherkesogai, Hayhurum, Armeno-Tats, Hidden Armenians
Armenians (Armenian: հայեր, hayer [hɑˈjɛɾ]) are an ethnic group native to the Armenian Highlands of Western Asia.[26][27]
Armenians constitute the main population of Armenia and the de facto independent Artsakh. There is a wide-ranging diaspora of around 5 million people of full or partial Armenian ancestry living outside modern Armenia. The largest Armenian populations today exist in Russia, the United States, France, Georgia, Iran, Germany, Ukraine, Lebanon, Brazil and Syria. With the exceptions of Iran and the former Soviet states, the present-day Armenian diaspora was formed mainly as a result of the Armenian Genocide.[28]
Most Armenians adhere to the Armenian Apostolic Church, a non-Chalcedonian church, which is also the world's oldest national church. Christianity began to spread in Armenia soon after Jesus' death, due to the efforts of two of his apostles, St. Thaddeus and St. Bartholomew.[29] In the early 4th century, the Kingdom of Armenia became the first state to adopt Christianity as a state religion.[30]
Armenian is an Indo-European language.[31] It has two mutually intelligible and written forms: Eastern Armenian, today spoken mainly in Armenia, Artsakh, Iran, and the former Soviet republics; and Western Armenian, used in the historical Western Armenia and, after the Armenian Genocide, primarily in the Armenian diasporan communities. The unique Armenian alphabet was invented in 405 AD by Mesrop Mashtots.
2.2 Antiquity
2.3 Middle Ages
2.4 Early modern history
2.5 Modern history
3.1 Armenia
3.2 Diaspora
4.2 Language and literature
4.3 Architecture
4.5 Music and dance
4.6 Carpet weaving
4.7 Cuisine
5 Institutions
6 Notable people
Main article: Name of Armenia
Hayk, the legendary founder of the Armenian nation. Painting by Mkrtum Hovnatanian (1779–1846)
The earliest attestations of the exonym Armenia date around the 6th century BC. In his trilingual Behistun Inscription dated to 517 BC, Darius I the Great of Persia refers to Urashtu (in Babylonian) as Armina (in Old Persian; Armina (𐎠𐎼𐎷𐎡𐎴) and Harminuya (in Elamite). In Greek, Armenios (Αρμένιοι) is attested from about the same time, perhaps the earliest reference being a fragment attributed to Hecataeus of Miletus (476 BC).[32] Xenophon, a Greek general serving in some of the Persian expeditions, describes many aspects of Armenian village life and hospitality in around 401 BC.
Some have linked the name Armenia with the Early Bronze Age state of Armani (Armanum, Armi) or the Late Bronze Age state of Arme (Shupria).[33] These connections are inconclusive as it is not known what languages were spoken in these kingdoms. Additionally, while it is agreed that Arme was located to the immediate west of Lake Van (and therefore in the greater Armenia region), the location of the older site of Armani is a matter of debate. Some modern researchers have placed it in the same general area as Arme, near modern Samsat,[34] and have suggested it was populated, at least partially, by an early Indo-European-speaking people.[35] It has also been speculated that the land of Ermenen (located in or near Minni), mentioned by the Egyptian pharaoh Thutmose III in 1446 BCE, could be a reference to Armenia.
Armenians call themselves Hay (Armenian: հայ, pronounced [ˈhaj]; plural: հայեր, [haˈjɛɾ]). The name has traditionally been derived from Hayk (Armenian: Հայկ), the legendary patriarch of the Armenians and a great-great-grandson of Noah, who, according to Movses Khorenatsi (Moses of Khorene), defeated the Babylonian king Bel in 2492 BC and established his nation in the Ararat region.[36] It is also further postulated[37][38] that the name Hay comes from, or is related to, one of the two confederated, Hittite vassal states—Hayasa-Azzi (1600–1200 BC). Ultimately, Hay may derive from the Proto Indo-European words póti (meaning "lord" or "master")[39] or *h₂éyos/*áyos (meaning "metal").[40]
Khorenatsi wrote that the word Armenian originated from the name Armenak or Aram (the descendant of Hayk). Khorenatsi refers to both Armenia and Armenians as Hayk' (Armenian: Հայք) (not to be confused with the aforementioned patriarch, Hayk).
Main article: History of Armenia
Indo-European topics
List of Indo-European languages
Indo-Aryan
Paleo-Balkan
Dacian
Liburnian
Messapian
Mysian
Paeonian
Phrygian
Phonology: Sound laws, Accent, Ablaut
Daco-Thracian
Graeco-Armenian
Graeco-Aryan
Graeco-Phrygian
Thraco-Illyrian
Proto-Anatolian
Proto-Armenian
Proto-Germanic (Proto-Norse)
Proto-Celtic
Proto-Italic
Proto-Greek
Proto-Balto-Slavic (Proto-Slavic)
Proto-Indo-Iranian (Proto-Iranian)
Hittite texts
Hieroglyphic Luwian
Linear B
Behistun
Gaulish epigraphy
Latin epigraphy
Runic epigraphy
Ogam
Gothic Bible
Armenian Bible
Slanting Brahmi
Old Irish glosses
Kurgan hypothesis
Indo-European migrations
Eurasian nomads
Alternative and fringe
Anatolian hypothesis
Armenian hypothesis
Indigenous Aryans
Baltic homeland
Paleolithic Continuity Theory
Chalcolithic (Copper Age)
Pontic Steppe
Domestication of the horse
Kurgan culture
Steppe cultures
Bug–Dniester
Sredny Stog
Dnieper–Donets
Yamnaya
Mikhaylovka culture
Novotitorovka culture
Afanasievo
Usatovo
Cernavodă
Cucuteni
Corded ware
Middle Dnieper
Catacomb
Multi-cordoned ware
Srubna
Northern/Eastern Steppe
Abashevo culture
Andronovo
Sintashta
Globular Amphora
Unetice
Trzciniec
Terramare
Urnfield
Lusatian
BMAC
Gandhara grave
Chernoles
Thraco-Cimmerian
Jastorf
Colchian
Painted Grey Ware
Northern Black Polished Ware
Peoples and societies
Anatolian peoples (Hittites)
Mycenaean Greeks
Indo-Aryans
Wusun
Yuezhi
Celtiberians
Insular Celts
Cimmerians
Hellenic peoples
Italic peoples
Paleo-Balkans/Anatolia
Dacians
Phrygians
Tocharians
Norsemen/Medieval Scandinavians
Greater Persia
Proto-Indo-European religion
Proto-Indo-Iranian religion
Hittite
Paleo-Balkans
Fire sacrifice
Horse sacrifice
Winter solstice/Yule
Indo-European studies
Marija Gimbutas
J. P. Mallory
Copenhagen Studies in Indo-European
Encyclopedia of Indo-European Culture
The Horse, the Wheel and Language
Journal of Indo-European Studies
Indogermanisches etymologisches Wörterbuch
Indo-European Etymological Dictionary
While the Armenian language is classified as an Indo-European language, its placement within the broader Indo-European language family is a matter of debate. Until fairly recently, Armenian was generally believed to be most closely related to Greek and Ancient Macedonian. Eric P. Hamp placed Armenian in the Pontic Indo-European (also called Graeco-Armenian or Helleno-Armenian) subgroup of Indo-European languages in his 2012 Indo-European family tree.[41] There are two possible explanations, not mutually exclusive, for a common origin of the Armenian and Greek languages.
In Hamp's view, the homeland of the proposed Graeco-Armenian subgroup is the northeast coast of the Black Sea and its hinterlands.[41] He assumes that they migrated from there southeast through the Caucasus with the Armenians remaining after Batumi while the pre-Greeks proceeded westwards along the southern coast of the Black Sea.[41]
Ancient Greek historian Herodotus (writing circa 440 BC), suggested that the Phrygians of western Anatolia, who spoke a poorly-attested Indo-European language, had contributed to the ethnogenesis of the Armenians: "the Armenians were equipped like Phrygians, being Phrygian colonists" (7.73) (Ἀρμένιοι δὲ κατά περ Φρύγες ἐσεσάχατο, ἐόντες Φρυγῶν ἄποικοι.). This appears to imply that some Phrygians migrated eastward to Armenia following the destruction of Phrygia by a Cimmerian invasion in the late 7th century BC. Greek scholars also believed that the Phrygians had originated in the Balkans, in an area adjoining Macedonia, from where they had emigrated to Anatolia many centuries earlier. The theory that Armenians (or their language) originated in the Balkans, once more widely accepted, has been facing increased scrutiny in recent years due to discrepancies in the timeline and lack of genetic and linguistic evidence.
Other modern research suggests that the Armenian language is as close to Indo-Iranian languages as it is to Greek.[42][43][44] This has led some scholars to propose a hypothetical Graeco-Armenian-Aryan clade within the Indo-European language family from which Armenian, Greek, and Indo-Iranian languages all descend.[citation needed] Additionally, linguists like Robert I. Kim have noted unique morphological developments connecting Armenian to Balto-Slavic languages.[45]
Several historians, linguists, and geneticists reject the hypothesis that Armenians originate from the Phrygians or other Balkan tribes, instead arguing that Armenians are indigenous to the Armenian Highlands and Ararat Plain.[41][46] This view is supported by ancient Armenian historical accounts and legends, which place the Ararat Plain as the cradle of Armenian culture, as well as modern genetic research. Further, the controversial Armenian hypothesis, put forward by some scholars, such as Thomas Gamkrelidze and Vyacheslav V. Ivanov, has proposed that the Indo-European homeland was around the Armenian Highland.[47] This theory was partially confirmed by the research of geneticist David Reich (et al. 2018), among others.[48][49][50] Similarly Grolle (et al. 2018) supports not only a homeland for Armenians on the Armenian highlands, but also that the Armenian highlands are the homeland for the "pre-proto-Indo-Europeans".[51]
Genetic studies explain Armenian diversity by several mixtures of Eurasian populations that occurred between ~3,000 and ~2,000 BC. But genetic signals of population mixture cease after ~1,200 BC when Bronze Age civilizations in the Eastern Mediterranean world suddenly and violently collapsed. Armenians have since remained isolated and genetic structure within the population developed ~500 years ago when Armenia was divided between the Ottomans and the Safavid Empire in Iran.[52][53] A genetic study (Wang et al. 2018) supports the indigenous origin for Armenians in a region south of the Caucasus which he calls "Greater Caucasus".[54]
In the Bronze Age, several states flourished in the area of Greater Armenia, including the Hittite Empire (at the height of its power), Mitanni (South-Western historical Armenia), and Hayasa-Azzi (1600–1200 BC). Soon after Hayasa-Azzi came Arme-Shupria (1300s–1190 BC), the Nairi Confederation (1400–1000 BC), and the Kingdom of Urartu (860–590 BC), who successively established their sovereignty over the Armenian Highland. Each of the aforementioned nations and tribes participated in the ethnogenesis of the Armenian people.[55] Under Ashurbanipal (669–627 BC), the Assyrian empire reached the Caucasus Mountains (modern Armenia, Georgia and Azerbaijan).[56]
The Kingdom of Armenia at its greatest extent under Tigranes the Great (95–55 BC)
Persis, Parthia, Armenia. Rest Fenner, published in 1835.
Armenia, Mesopotamia, Babylonia and Assyria with Adjacent Regions, Karl von Spruner, published in 1865.
The first geographical entity that was called Armenia by neighboring peoples (such as by Hecataeus of Miletus and on the Achaemenid Behistun Inscription) was the Satrapy of Armenia, established in the late 6th century BC under the Orontid (Yervanduni) dynasty within the Achaemenid Persian Empire. The Orontids later ruled the independent Kingdom of Armenia. At its zenith (95–65 BC), under the imperial reign of Tigran the Great, a member of the Artaxiad (Artashesian) dynasty, the Kingdom of Armenia extended from the Caucasus all the way to what is now central Turkey, Lebanon, and northern Iran.
The Arsacid Kingdom of Armenia, itself a branch of the Arsacid dynasty of Parthia, was the first state to adopt Christianity as its religion (it had formerly been adherent to Armenian paganism, which was influenced by Zoroastrianism,[57] while later on adopting a few elements regarding identification of its pantheon with Greco-Roman deities).[58] in the early years of the 4th century, likely AD 301,[59] partly in defiance of the Sassanids it seems.[60] In the late Parthian period, Armenia was a predominantly Zoroastrian-adhering land,[57] but by the Christianisation, previously predominant Zoroastrianism and paganism in Armenia gradually declined.[60][61] Later on, in order to further strengthen Armenian national identity, Mesrop Mashtots invented the Armenian alphabet, in 405 AD. This event ushered the Golden Age of Armenia, during which many foreign books and manuscripts were translated to Armenian by Mesrop's pupils. Armenia lost its sovereignty again in 428 AD to the rivalling Byzantine and Sassanid Persian empires, until the Muslim conquest of Persia overran also the regions in which Armenians lived.
The Cathedral of Ani, completed in 1001
In 885 AD the Armenians reestablished themselves as a sovereign kingdom under the leadership of Ashot I of the Bagratid Dynasty. A considerable portion of the Armenian nobility and peasantry fled the Byzantine occupation of Bagratid Armenia in 1045, and the subsequent invasion of the region by Seljuk Turks in 1064. They settled in large numbers in Cilicia, an Anatolian region where Armenians were already established as a minority since Roman times. In 1080, they founded an independent Armenian Principality then Kingdom of Cilicia, which became the focus of Armenian nationalism. The Armenians developed close social, cultural, military, and religious ties with nearby Crusader States,[62] but eventually succumbed to Mamluk invasions. In the next few centuries, Djenghis Khan, Timurids, and the tribal Turkic federations of the Ak Koyunlu and the Kara Koyunlu ruled over the Armenians.
From the early 16th century, both Western Armenia and Eastern Armenia fell under Iranian Safavid rule.[63][64] Owing to the century long Turco-Iranian geo-political rivalry that would last in Western Asia, significant parts of the region were frequently fought over between the two rivalling empires. From the mid 16th century with the Peace of Amasya, and decisively from the first half of the 17th century with the Treaty of Zuhab until the first half of the 19th century,[65] Eastern Armenia was ruled by the successive Iranian Safavid, Afsharid and Qajar empires, while Western Armenia remained under Ottoman rule. In the late 1820s, the parts of historic Armenia under Iranian control centering on Yerevan and Lake Sevan (all of Eastern Armenia) were incorporated into the Russian Empire following Iran's forced ceding of the territories after its loss in the Russo-Persian War (1826-1828) and the outcoming Treaty of Turkmenchay.[66] Western Armenia however, remained in Ottoman hands.
About 1.5 million Armenians were killed during the Armenian Genocide in 1915–1918.
The ethnic cleansing of Armenians during the final years of the Ottoman Empire is widely considered a genocide, resulting in an estimated 1.5 million victims. The first wave of persecution was in the years 1894 to 1896, the second one culminating in the events of the Armenian Genocide in 1915 and 1916. With World War I in progress, the Ottoman Empire accused the (Christian) Armenians as liable to ally with Imperial Russia, and used it as a pretext to deal with the entire Armenian population as an enemy within their empire.
Governments of the Republic of Turkey since that time have consistently rejected charges of genocide, typically arguing either that those Armenians who died were simply in the way of a war, or that killings of Armenians were justified by their individual or collective support for the enemies of the Ottoman Empire. Passage of legislation in various foreign countries, condemning the persecution of the Armenians as genocide, has often provoked diplomatic conflict. (See Recognition of the Armenian Genocide)
Following the breakup of the Russian Empire in the aftermath of World War I for a brief period, from 1918 to 1920, Armenia was an independent republic. In late 1920, the communists came to power following an invasion of Armenia by the Red Army; in 1922, Armenia became part of the Transcaucasian SFSR of the Soviet Union, later on forming the Armenian Soviet Socialist Republic (1936 to 21 September 1991). In 1991, Armenia declared independence from the USSR and established the second Republic of Armenia.
Geographic distribution
Armenian presence in the early 20th century:
>50% 25–50% <25%
Armenian settlement area today.
Armenians have had a presence in the Armenian Highland for over 4,000 years, since the time when Hayk, the legendary patriarch and founder of the first Armenian nation, led them to victory over Bel of Babylon.[67] Today, with a population of 3.5 million, they not only constitute an overwhelming majority in Armenia, but also in the disputed region of Artsakh. Armenians in the diaspora informally refer to them as Hayastantsis (Armenian: հայաստանցի), meaning those that are from Armenia (that is, those born and raised in Armenia). They, as well as the Armenians of Iran and Russia speak the Eastern dialect of the Armenian language. The country itself is secular as a result of Soviet domination, but most of its citizens identify themselves as Apostolic Armenian Christian.
Armenian population by country (in thousands):
> 2,000
Main article: Armenian diaspora
Small Armenian trading and religious communities have existed outside Armenia for centuries. For example, a community survived for over a millennium in the Holy Land, and one of the four-quarters of the walled Old City of Jerusalem has been called the Armenian Quarter.[68] An Armenian Catholic monastic community of 35 founded in 1717 exists on an island near Venice, Italy. There are also remnants of formerly populous communities in India, Myanmar, Thailand, Belgium, Portugal, Italy, Israel, Poland, Austria, Hungary, Bulgaria, Romania, Serbia, Ethiopia, Sudan and Egypt.[citation needed]
Regardless, most of the modern days diaspora consists of Armenians scattered throughout the world as a direct consequence of the genocide of 1915, constituting the main portion of the Armenian diaspora. However, Armenian communities in the Georgian capital city of Tbilisi, in Syria and in Iran existed since antiquity.[citation needed]
Within the diasporan Armenian community, there is an unofficial classification of the different kinds of Armenians. For example, Armenians who originate from Iran are referred to as Parskahay (Armenian: պարսկահայ), while Armenians from Lebanon are usually referred to as Lipananahay (Armenian: լիբանանահայ). Armenians of the Diaspora are the primary speakers of the Western dialect of the Armenian language. This dialect has considerable differences with Eastern Armenian, but speakers of either of the two variations can usually understand each other. Eastern Armenian in the diaspora is primarily spoken in Iran and European countries such as Ukraine, Russia, and Georgia (where they form a majority in the Samtskhe-Javakheti province). In diverse communities (such as in Canada and the U.S.) where many different kinds of Armenians live together, there is a tendency for the different groups to cluster together.
Main article: Culture of Armenia
Church service, Yerevan.
The Etchmiadzin Cathedral, the mother church of the Armenian Apostolic Church, was established in 301 AD.
Ancient Tatev Monastery.
Main articles: Armenian Apostolic Church, Religion in Armenia, and Armenian mythology
Before Christianity, Armenians adhered to Armenian paganism: a type of indigenous polytheism that pre-dated the Urartu period but which subsequently adopted several Greco-Roman and Iranian religious characteristics.[69][70]
In 301 AD, Armenia adopted Christianity as a state religion, becoming the first state to do so.[29] The claim is primarily based on the fifth-century work of Agathangelos titled "The History of the Armenians." Agathangelos witnessed at first hand the baptism of the Armenian King Trdat III (c. 301/314 A.D.) by St. Gregory the Illuminator.[71] Trdat III decreed Christianity was the state religion.[72]
Armenia established a Church that still exists independently of both the Catholic and the Eastern Orthodox churches, having become so in 451 AD as a result of its stance regarding the Council of Chalcedon.[29] Today this church is known as the Armenian Apostolic Church, which is a part of the Oriental Orthodox communion, not to be confused with the Eastern Orthodox communion. During its later political eclipses, Armenia depended on the church to preserve and protect its unique identity. The original location of the Armenian Catholicosate is Echmiadzin. However, the continuous upheavals, which characterized the political scenes of Armenia, made the political power move to safer places. The Church center moved as well to different locations together with the political authority. Therefore, it eventually moved to Cilicia as the Holy See of Cilicia.[73]
The Armenians collective has, at times, constituted a Christian "island" in a mostly Muslim region. There is, however, a minority of ethnic Armenian Muslims, known as Hamshenis, although they are offended regarded as a distinct group or subgroup. The history of the Jews in Armenia dates back over 2,000 years. The Armenian Kingdom of Cilicia had close ties to European Crusader States. Later on, the deteriorating situation in the region led the bishops of Armenia to elect a Catholicos in Etchmiadzin, the original seat of the Catholicosate. In 1441, a new Catholicos was elected in Etchmiadzin in the person of Kirakos Virapetsi, while Krikor Moussapegiants preserved his title as Catholicos of Cilicia. Therefore, since 1441, there have been two Catholicosates in the Armenian Church with equal rights and privileges, and with their respective jurisdictions. The primacy of honor of the Catholicosate of Etchmiadzin has always been recognized by the Catholicosate of Cilicia.[74]
While the Armenian Apostolic Church remains the most prominent church in the Armenian community throughout the world, Armenians (especially in the diaspora) subscribe to any number of other Christian denominations. These include the Armenian Catholic Church (which follows its own liturgy but recognizes the Roman Catholic Pope), the Armenian Evangelical Church, which started as a reformation in the Mother church but later broke away, and the Armenian Brotherhood Church, which was born in the Armenian Evangelical Church, but later broke apart from it. There are other numerous Armenian churches belonging to Protestant denominations of all kinds.
Through the ages many Armenians have collectively belonged to other faiths or Christian movements, including the Paulicians which is a form of Gnostic and Manichaean Christianity. Paulicians sought to restore the pure Christianity of Paul and in c.660 founded the first congregation in Kibossa, Armenia.
Another example is the Tondrakians, who flourished in medieval Armenia between the early 9th century and 11th century. Tondrakians advocated the abolishment of the church, denied the immortality of the soul, did not believe in an afterlife, supported property rights for peasants, and equality between men and women.
The Orthodox Armenians or the Chalcedonian Armenians in the Byzantine Empire were called Iberians ("Georgians") or "Greeks". A notable Orthodox "Iberian" Armenian was the Byzantine General Gregory Pakourianos. The descendants of these Orthodox and Chalcedonic Armenians are the Hayhurum of Greece and Catholic Armenians of Georgia.
A 14th-century Armenian illuminated manuscript
Main articles: Armenian language and Armenian literature
Armenian is a sub-branch of the Indo-European family, and with some 8 million speakers one of the smallest surviving branches, comparable to Albanian or the somewhat more widely spoken Greek, with which it may be connected (see Graeco-Armenian). Today, that branch has just one language – Armenian.
Five million Eastern Armenian speakers live in the Caucasus, Russia, and Iran, and approximately two to three million people in the rest of the Armenian diaspora speak Western Armenian. According to US Census figures, there are 300,000 Americans who speak Armenian at home. It is in fact the twentieth most commonly spoken language in the United States, having slightly fewer speakers than Haitian Creole, and slightly more than Navajo.
Armenian literature dates back to 400 AD, when Mesrop Mashtots first invented the Armenian alphabet. This period of time is often viewed as the Golden Age of Armenian literature. Early Armenian literature was written by the "father of Armenian history", Moses of Chorene, who authored The History of Armenia. The book covers the time-frame from the formation of the Armenian people to the fifth century AD. The nineteenth century beheld a great literary movement that was to give rise to modern Armenian literature. This period of time, during which Armenian culture flourished, is known as the Revival period (Zartonki sherchan). The Revivalist authors of Constantinople and Tiflis, almost identical to the Romanticists of Europe, were interested in encouraging Armenian nationalism. Most of them adopted the newly created Eastern or Western variants of the Armenian language depending on the targeted audience, and preferred them over classical Armenian (grabar). This period ended after the Hamidian massacres, when Armenians experienced turbulent times. As Armenian history of the 1920s and of the Genocide came to be more openly discussed, writers like Paruyr Sevak, Gevork Emin, Silva Kaputikyan and Hovhannes Shiraz began a new era of literature.
Main article: Armenian architecture
The famous Khachkar at Goshavank, carved in 1291 by the artist Poghos.
The first Armenian churches were built on the orders of St. Gregory the Illuminator, and were often built on top of pagan temples, and imitated some aspects of Armenian pre-Christian architecture.[75]
Classical and Medieval Armenian Architecture is divided into four separate periods.
The first Armenian churches were built between the 4th and 7th century, beginning when Armenia converted to Christianity, and ending with the Arab invasion of Armenia. The early churches were mostly simple basilicas, but some with side apses. By the fifth century the typical cupola cone in the center had become widely used. By the seventh century, centrally planned churches had been built and a more complicated niched buttress and radiating Hrip'simé style had formed. By the time of the Arab invasion, most of what we now know as classical Armenian architecture had formed.
From the 9th to 11th century, Armenian architecture underwent a revival under the patronage of the Bagratid Dynasty with a great deal of building done in the area of Lake Van, this included both traditional styles and new innovations. Ornately carved Armenian Khachkars were developed during this time.[76] Many new cities and churches were built during this time, including a new capital at Lake Van and a new Cathedral on Akdamar Island to match. The Cathedral of Ani was also completed during this dynasty. It was during this time that the first major monasteries, such as Haghpat and Haritchavank were built. This period was ended by the Seljuk invasion.
Main article: Sport in Armenia
Armenian children at the UN Cup Chess Tournament in 2005.
Many types of sports are played in Armenia, among the most popular being football, chess, boxing, basketball, hockey, sambo, wrestling, weightlifting and volleyball.[77] Since independence, the Armenian government has been actively rebuilding its sports program in the country.
During Soviet rule, Armenian athletes rose to prominence winning plenty of medals and helping the USSR win the medal standings at the Olympics on numerous occasions. The first medal won by an Armenian in modern Olympic history was by Hrant Shahinyan, who won two golds and two silvers in gymnastics at the 1952 Summer Olympics in Helsinki. In football, their most successful team was Yerevan's FC Ararat, which had claimed most of the Soviet championships in the 70s and had also gone to post victories against professional clubs like FC Bayern Munich in the Euro cup.
Armenians have also been successful in chess, which is the most popular mind sport in Armenia. Some of the most prominent chess players in the world are Armenian such as Tigran Petrosian, Levon Aronian and Garry Kasparov. Armenians have also been successful in weightlifting and wrestling (Armen Nazaryan), winning medals in each sport at the Olympics.[citation needed] There are also successful Armenians in football – Henrikh Mkhitaryan, boxing – Arthur Abraham and Vic Darchinyan.
Main articles: Music of Armenia and Armenian dance
Armenian folk musicians and traditional Armenian dance.
Armenian music is a mix of indigenous folk music, perhaps best-represented by Djivan Gasparyan's well-known duduk music, as well as light pop, and extensive Christian music.
Instruments like the duduk, the dhol, the zurna and the kanun are commonly found in Armenian folk music. Artists such as Sayat Nova are famous due to their influence in the development of Armenian folk music. One of the oldest types of Armenian music is the Armenian chant which is the most common kind of religious music in Armenia. Many of these chants are ancient in origin, extending to pre-Christian times, while others are relatively modern, including several composed by Saint Mesrop Mashtots, the inventor of the Armenian alphabet. Whilst under Soviet rule, Armenian classical music composer Aram Khatchaturian became internationally well known for his music, for various ballets and the Sabre Dance from his composition for the ballet Gayane.
The Armenian Genocide caused widespread emigration that led to the settlement of Armenians in various countries in the world. Armenians kept to their traditions and certain diasporans rose to fame with their music. In the post-Genocide Armenian community of the United States, the so-called "kef" style Armenian dance music, using Armenian and Middle Eastern folk instruments (often electrified/amplified) and some western instruments, was popular. This style preserved the folk songs and dances of Western Armenia, and many artists also played the contemporary popular songs of Turkey and other Middle Eastern countries from which the Armenians emigrated. Richard Hagopian is perhaps the most famous artist of the traditional "kef" style and the Vosbikian Band was notable in the 40s and 50s for developing their own style of "kef music" heavily influenced by the popular American Big Band Jazz of the time. Later, stemming from the Middle Eastern Armenian diaspora and influenced by Continental European (especially French) pop music, the Armenian pop music genre grew to fame in the 60s and 70s with artists such as Adiss Harmandian and Harout Pamboukjian performing to the Armenian diaspora and Armenia. Also with artists such as Sirusho, performing pop music combined with Armenian folk music in today's entertainment industry. Other Armenian diasporans that rose to fame in classical or international music circles are world-renowned French-Armenian singer and composer Charles Aznavour, pianist Sahan Arzruni, prominent opera sopranos such as Hasmik Papian and more recently Isabel Bayrakdarian and Anna Kasyan. Certain Armenians settled to sing non-Armenian tunes such as the heavy metal band System of a Down (which nonetheless often incorporates traditional Armenian instrumentals and styling into their songs) or pop star Cher (whose father was Armenian). Ruben Hakobyan (Ruben Sasuntsi) is a well recognized Armenian ethnographic and patriotic folk singer who has achieved widespread national recognition due to his devotion to Armenian folk music and exceptional talent. In the Armenian diaspora, Armenian Revolutionary Songs are popular with the youth.[citation needed] These songs encourage Armenian patriotism and are generally about Armenian history and national heroes.
Carpet weaving
See also: Armenian carpet
Armenian girls, weaving carpets in Van, 1907, Ottoman Empire
Carpet-weaving is historically a major traditional profession for the majority of Armenian women, including many Armenian families. Prominent Karabakh carpet weavers there were men too. The oldest extant Armenian carpet from the region, referred to as Artsakh (see also Karabakh carpet) during the medieval era, is from the village of Banants (near Gandzak) and dates to the early 13th century.[78] The first time that the Armenian word for carpet, kork, was used in historical sources was in a 1242–1243 Armenian inscription on the wall of the Kaptavan Church in Artsakh.[79]
Common themes and patterns found on Armenian carpets were the depiction of dragons and eagles. They were diverse in style, rich in color and ornamental motifs, and were even separated in categories depending on what sort of animals were depicted on them, such as artsvagorgs (eagle-carpets), vishapagorgs (dragon-carpets) and otsagorgs (serpent-carpets).[79] The rug mentioned in the Kaptavan inscriptions is composed of three arches, "covered with vegatative ornaments", and bears an artistic resemblance to the illuminated manuscripts produced in Artsakh.[79]
The art of carpet weaving was in addition intimately connected to the making of curtains as evidenced in a passage by Kirakos Gandzaketsi, a 13th-century Armenian historian from Artsakh, who praised Arzu-Khatun, the wife of regional prince Vakhtang Khachenatsi, and her daughters for their expertise and skill in weaving.[80]
Armenian carpets were also renowned by foreigners who traveled to Artsakh; the Arab geographer and historian Al-Masudi noted that, among other works of art, he had never seen such carpets elsewhere in his life.[81]
Main article: Armenian cuisine
Khorovats is a favorite Armenian dish
Khorovats, an Armenian-styled barbecue, is arguably the favorite Armenian dish. Lavash is a very popular Armenian flat bread, and Armenian paklava is a popular dessert made from filo dough. Other famous Armenian foods include the kabob (a skewer of marinated roasted meat and vegetables), various dolmas (minced lamb, or beef meat and rice wrapped in grape leaves, cabbage leaves, or stuffed into hollowed vegetables), and pilaf, a rice dish. Also, ghapama, a rice-stuffed pumpkin dish, and many different salads are popular in Armenian culture. Fruits play a large part in the Armenian diet. Apricots (Prunus armeniaca, also known as Armenian Plum) have been grown in Armenia for centuries and have a reputation for having an especially good flavor. Peaches are popular as well, as are grapes, figs, pomegranates, and melons. Preserves are made from many fruits, including cornelian cherries, young walnuts, sea buckthorn, mulberries, sour cherries, and many others.
The Armenian Apostolic Church, the world's oldest national church
The Armenian General Benevolent Union (AGBU) founded in 1906 and the largest Armenian non-profit organization in the world, with educational, cultural and humanitarian projects on all continents
The Armenian Revolutionary Federation, founded in 1890. It is generally referred to as the Dashnaktsutyun, which means Federation in Armenian. The ARF is the strongest worldwide Armenian political organization and the only diasporan Armenian organization with a significant political presence in Armenia.
Hamazkayin, an Armenian cultural and educational society founded in Cairo in 1928, and responsible for the founding of Armenian secondary schools and institutions of higher education in several countries
The Armenian Catholic Church, representing small communities of Armeno-Catholics in different countries around the world, as well as important monastic and cultural institutions in Venice and Vienna
Homenetmen, an Armenian Scouting and athletic organization founded in 1910 with a worldwide membership of about 25,000
The Armenian Relief Society, founded in 1910
For a more comprehensive list, see Lists of Armenians.
Armenia portal
Peoples of the Caucasus
Hemshin peoples
Hayk
Hidden Armenians
^ Abkhazia is the subject of a territorial dispute between the Republic of Abkhazia and Georgia. The Republic of Abkhazia unilaterally declared independence on 23 July 1992, but Georgia continues to claim it as part of its own sovereign territory. Abkhazia has received formal recognition as an independent state from 7 out of 193 United Nations member states, 2 of which have subsequently withdrawn their recognition.
^ The Republic of Artsakh is de facto independent and mainly integrated into Armenia, however, it is internationally recognized as de jure part of Azerbaijan.
^ The number of Syrian Armenians is estimated to be far lower due to the Syrian Civil War, as these are pre-war figures. Many fled to Lebanon, Armenia, and the West respectively.
^ different sources:
Dennis J.D. Sandole (24 January 2007). Peace and Security in the Postmodern World: The OSCE and Conflict Resolution. Routledge. p. 182. ISBN 9781134145713. The nearly 3 million Armenians in Armenia (and 3–4 million in the Armenian Diaspora worldwide) "perceive" the nearly 8 million Azerbaijanis in Azerbaijan as "Turks."
McGoldrick, Monica; Giordano, Joe; Garcia-Preto, Nydia, eds. (18 August 2005). Ethnicity and Family Therapy, Third Edition (3 ed.). Guilford Press. p. 439. ISBN 9781606237946. The impact of such a horror on a group who presently number approximately 6 million, worldwide, is incalculable.
Gevorg Sargsyan; Ani Balabanyan; Denzel Hankinson (1 January 2006). From Crisis to Stability in the Armenian Power Sector: Lessons Learned from Armenia's Energy Reform Experience (illustrated ed.). World Bank Publications. p. 18. ISBN 9780821365908. The country's estimated 3–6 million Diaspora represent a major source of foreign direct investment in the country.
Arthur G. Sharp (15 September 2011). The Everything Guide to the Middle East: Understand the people, the politics, and the culture of this conflicted region. Adams Media. p. 137. ISBN 9781440529122. Since the newly independent Republic of Armenia was declared in 1991, nearly 4 million of the world's 6 million Armenians have been living on the eastern edge of their Middle Eastern homeland.
Von Voss, Huberta (2007). Portraits of Hope: Armenians in the Contemporary World. New York: Berghahn Books. p. xxv. ISBN 9781845452575. ...there are some 8 million Armenians in the world...
Freedman, Jeri (2008). The Armenian genocide. New York: Rosen Publishing Group. p. 52. ISBN 9781404218253. In contrast to its population of 3.2 million, approximately 8 million Armenians live in other countries of the world, including large communities in the America and Russia.
Guntram H. Herb, David H. Kaplan (2008). Nations and Nationalism: A Global Historical Overview: A Global Historical Overview. Santa Barbara, California: ABC-CLIO. p. 1705. ISBN 9781851099085. A nation of some 8 million people, about 3 million of whom live in the newly independent post-Soviet state, Armenians are constantly battling not to lose their distinct culture, identity and the newly established statehood.
Robert A. Saunders, Vlad Struko (2010). Historical dictionary of the Russian Federation. Lanham, Maryland: Scarecrow Press. p. 50. ISBN 9780810854758.
Philander, S. George (2008). Encyclopedia of global warming and climate change. Los Angeles: SAGE. p. 77. ISBN 9781412958783. An estimated 60 percent of the total 8 million Armenians worldwide live outside the country...
Robert A. Saunders, Vlad Strukov (2010). Historical dictionary of the Russian Federation. Lanham, Maryland: Scarecrow Press. p. 51. ISBN 9780810874602. Worldwide, there are more than 8 million Armenians; 3.2 million reside in the Republic of Armenia.
^ [1] հոկտեմբերի 12-21-ը Հայաստանի Հանրապետությունում անցկացված մարդահամարի արդյունքները (The results of the census conducted in October 2011 in the Republic of Armenia). pp 6-7. (in Armenian)
^ Ministry of Culture of Armenia "The ethnic minorities in Armenia. Brief information". As per the most recent census in 2011. "National minority".
^ "National makeup of the population of the Russian Federation (Национальный состав населения Российской Федерации)" (in Russian). Russian Federal State Statistics Service. Retrieved 5 January 2013.
^ Robert A. Saunders, Vlad Struko (2010). Historical dictionary of the Russian Federation. Lanham, Maryland: Scarecrow Press. p. 50. ISBN 978-0-8108-5475-8.
^ Total ancestry categories tallied for people with one or more ancestry categories reported 2011 American Community Survey 1-Year Estimates. United States Census Bureau. Retrieved 22 December 2012.
"Barack Obama on the Importance of US-Armenia Relations". Armenian National Committee of America. 19 January 2008. Retrieved 24 July 2012.
"Kim Kardashian Urges Support for Telethon". The Armenian Weekly. 20 May 2012. Retrieved 24 July 2012.
Milliken, Mary (12 October 2007). "Armenian-American clout buys genocide breakthrough". Reuters. Retrieved 5 December 2012.
^ Thon, Caroline (2012). Armenians in Hamburg: an ethnographic exploration into the relationship between diaspora and success. Berlin: LIT Verlag Münster. p. 25. ISBN 978-3-643-90226-9.
^ Taylor, Tony (2008). Denial: history betrayed. Carlton, Victoria: Melbourne University Pub. p. 4. ISBN 978-0-522-85482-4.
^ "National Statistics Office of Georgia" (PDF). Archived from the original (PDF) on 5 February 2017. Retrieved 24 May 2016.
^ В Абхазии объявили данные переписи населения. Delfi (in Russian). 29 December 2011. Retrieved 20 August 2013. (According to the 2011 census).
^ Republic of Artsakh. "Population estimates of NKR as of 01.01.2013". Retrieved 20 February 2014.
^ Gibney, Matthew J. (2005). Immigration and asylum: from 1900 to the present. Santa Barbara, California: ABC-CLIO. p. 13. ISBN 978-1-57607-796-2.
^ Vardanyan, Tamara (21 June 2007). Իրանահայ համայնք. ճամպրուկային տրամադրություններ [The Iranian-Armenian community] (in Armenian). Noravank Foundation. Retrieved 5 January 2013.
^ Sargsyan, Babken (8 December 2012). "Գերմանիաիի հայ համայնքը [Armenian community of Germany]" (in Armenian). Retrieved 10 January 2015.
^ "THE VIRTUAL MUSEUM OF ARMENIAN DIASPORA". Ministry of Diaspora of the Republic of Armenia. Archived from the original on 19 February 2014. Retrieved 19 February 2014.
^ The distribution of the population by nationality and mother tongue, Kiev: State Statistics Committee of Ukraine, 2001, retrieved 5 January 2013 [permanent dead link]
^ Comunidade armênia prospera no Brasil, mas não abandona luta pela memória do massacre. By Breno Salvador. O Globo, 24 April 2015
^ "Federal Senate of Brazil Recognizes Armenian Genocide". Armenian Weekly. 3 June 2015.
^ Bedevyan, Astghik (18 January 2011). "Հունաստանի հայ համայնքը պատրաստվում է Հայաստանի նախագահի հետ հանդիպմանը [Armenian community of Greece preparing for the meeting with the Armenian president]" (in Armenian). Radio Free Europe/Radio Liberty Armenian Service. Retrieved 10 January 2015.
^ Ayvazyan 2003, p. 100.
^ "Foreign Ministry: 89,000 minorities live in Turkey". Today's Zaman. 15 December 2008. Retrieved 5 January 2013.
^ Canada National Household Survey, Statistics Canada, 2011, retrieved 20 August 2013 . Of those, 31,075 reported single and 24,675 mixed Armenian ancestry.
^ "Narodowy Spis Powszechny 2011 (Polish Census of 2011)". Główny Urząd Statystyczny (Polish Central Statistical Office). 2011. Archived from the original on 17 October 2015. Retrieved 31 October 2015.
^ "Armenia: Ancient and premodern Armenia". Encyclopædia Britannica Online. Encyclopædia Britannica, Inc. Retrieved 17 July 2018. The Armenians, an Indo-European people, first appear in history shortly after the end of the 7th century BCE[, d]riving some of the ancient population to the east of Mount Ararat [...]
^ Tiratsʻyan, Gevorg Artashesi (2003). Vardanyan, Ṛuben (ed.). From Urartu to Armenia: Florilegium Gevork A. Tiratsʻyan in Memoriam. Neuchâtel / University of Michigan: Recherches et publications. p. 51. Retrieved 29 January 2019. In the early 6th century BC, the Urartian state was replaced by the Armenian kingdom in the territory of the Armenian Highlands.
^ Richard G. Hovannisian, The Armenian people from ancient to modern times: the fifteenth century to the twentieth century, Volume 2, p. 427, Palgrave Macmillan, 1997.
^ a b c see Hastings, Adrian (2000). A World History of Christianity. Wm. B. Eerdmans Publishing. p. 289. ISBN 978-0-8028-4875-8.
^ "Armenia first nation to adopt Christianity as a state religion". Archived from the original on 6 January 2011. Retrieved 27 February 2007.
^ "Armenian (people) | Description, Culture, History, & Facts".
^ "Χαλύβοισι πρὸς νότον Ἀρμένιοι ὁμουρέουσι (The Armenians border on the Chalybes to the south)". Chahin, Mark (2001). The Kingdom of Armenia. London: Routledge. pp. fr. 203. ISBN 978-0-7007-1452-0.
^ Ibp Inc. Armenia Country Study Guide Volume 1 Strategic Information and Developments. p. 42.
^ Archi, Alfonso (2016). "Egypt or Iran in the Ebla Texts?". Orientalia. 85: 3. Retrieved 8 June 2019.
^ Kroonen, Guus; Gojko Barjamovic; Michaël Peyrot (9 May 2018). "Linguistic supplement to Damgaard et al. 2018: Early Indo-European languages, Anatolian, Tocharian and Indo-Iranian": 3. Retrieved 8 June 2019.
^ Razmik Panossian, The Armenians: From Kings And Priests to Merchants And Commissars, Columbia University Press (2006), ISBN 978-0-231-13926-7, p. 106.
^ Rafael Ishkhanyan, "Illustrated History of Armenia," Yerevan, 1989
^ Elisabeth Bauer. Armenia: Past and Present (1981), p. 49
^ Petrosyan, Armen (2007). "Towards the Origins of the Armenian People: The Problem of Identification of the Proto-Armenians: A Critical Review (in English)". Journal for the Society of Armenian Studies. 16: 30. Retrieved 6 June 2019.
^ Martirosyan, Hrach (2010). Etymological Dictionary of the Armenian Inherited Lexicon. Leiden: Brill. pp. 382–385.
^ a b c d Hamp, Eric P. (August 2013). "The Expansion of the Indo-European Languages: An Indo-Europeanist's Evolving View" (PDF). Sino-Platonic Papers. 239: 8, 10, 13. Retrieved 8 February 2014.
^ Vavroušek P. (2010). "Frýžština". Jazyky starého Orientu. Praha: Univerzita Karlova v Praze. p. 129. ISBN 978-80-7308-312-0.
^ J. P. Mallory, Douglas Q. Adams. (1997). Encyclopedia of Indo-European culture. London: Fitzroy Dearborn Publishers. p. 419. ISBN 9781884964985.
^ Clackson James P.T. (2008). "Classical Armenian". The Ancient Languages of Asia Minor. New York: Cambridge University Press. p. 124.
^ Kim, Ronald (2018). "Greco-Armenian: The persistence of a myth". The University of British Columbia Library. Retrieved 9 June 2019.
^ Armen Petrosyan (1 January 2007). The Problem Of Identification Of The Proto-Armenians: A Critical Review. Society For Armenian Studies. pp. 49–54. Retrieved 23 November 2018.
^ Thomas Gamkrelidze and Vyacheslav Ivanov (philologist)|Vyacheslav V. Ivanov, The Early History of Indo-European Languages, March 1990, p. 110.
^ Reich, David (2018). Who We Are and How We Got Here: Ancient DNA and the New Science of the Human Past. Knopf Doubleday Publishing Group.
^ Damgaard, Peter de Barros (2018). The First Horse herders and the Impact of Early Bronze Age Steppe expansions into Asia.
^ Haak, Wolfgang (2015). Massive migration from the steppe is a source for Indo-European languages in Europe. bioRxiv 013433.
^ Grolle, Johann (12 May 2018), "Invasion aus der Steppe", Der Spiegel
^ Haber, Marc; Mezzavilla, Massimo; Xue, Yali; Comas, David; Gasparini, Paolo; Zalloua, Pierre; Tyler-Smith, Chris (2015). "Genetic evidence for an origin of the Armenians from Bronze Age mixing of multiple populations". European Journal of Human Genetics. 24 (6): 931–6. bioRxiv 015396. doi:10.1038/ejhg.2015.206. PMC 4820045. PMID 26486470.
^ Wade, Nicholas (10 March 2015). "Date of Armenia's Birth, Given in 5th Century, Gains Credence". The New York Times.
^ Wang, Chuan-Chao (2018), The genetic prehistory of the Greater Caucasus
^ Vahan Kurkjian, "History of Armenia", Michigan, 1968, History of Armenia by Vahan Kurkjian; Armenian Soviet Encyclopedia, v. 12, Yerevan 1987; Artak Movsisyan, "Sacred Highland: Armenia in the spiritual conception of the Near East", Yerevan, 2000; Martiros Kavoukjian, "The Genesis of Armenian People", Montreal, 1982
^ Curtis, John (November 2003). "The Achaemenid Period in Northern Iraq". L'archéologie de l'empire achéménide (Paris, France): 12.
^ a b Mary Boyce. Zoroastrians: Their Religious Beliefs and Practices Psychology Press, 2001 ISBN 978-0415239028 p 84
^ "The conversion of Armenia to Christianity was probably the most crucial step in its history. It turned Armenia sharply away from its Iranian past and stamped it for centuries with an intrinsic character as clear to the native population as to those outside its borders, who identified Armenia almost at once as the first state to adopt Christianity". (Nina Garsoïan in Armenian People from Ancient to Modern Times, ed. R.G. Hovannisian, Palgrave Macmillan, 1997, Volume 1, p.81).
^ traditionally dated to 301 following Mikayel Chamchian (1784). 314 is the date favoured by mainstream scholarship, so Nicholas Adontz (1970), p.82, following the research of Ananian, and Seibt The Christianization of Caucasus (Armenia, Georgia, Albania) (2002).
^ a b Mary Boyce. Zoroastrians: Their Religious Beliefs and Practices Psychology Press, 2001 ISBN 0415239028 p 84
^ Charl Wolhuter, Corene de Wet. International Comparative Perspectives on Religion and Education AFRICAN SUN MeDIA, ISBN 1920382372. 1 March 2014 p 31
^ Hodgson, Natasha (2010). Kostick, Conor (ed.). The Crusades and the Near East: Cultural Histories. Routledge. ISBN 978-1136902475.
^ Donald Rayfield. Edge of Empires: A History of Georgia Reaktion Books, 2013 ISBN 1780230702 p 165
^ Steven R. Ward. Immortal, Updated Edition: A Military History of Iran and Its Armed Forces Georgetown University Press, 8 January 2014 ISBN 1626160325 p 43
^ Herzig, Edmund; Kurkchiyan, Marina (10 November 2004). Armenians: Past and Present in the Making of National Identity. ISBN 9781135798376. Retrieved 30 December 2014.
^ Timothy C. Dowling Russia at War: From the Mongol Conquest to Afghanistan, Chechnya, and Beyond pp 728 ABC-CLIO, 2 December 2014 ISBN 1598849484
^ Vahan Kurkjian, "History of Armenia", Michigan, 1968, History of Armenia by Vahan Kurkjian
^ "Armenian Quarter in Jerusalem". Archived from the original on 7 March 2007. Retrieved 27 February 2007.
^ The Cambridge Ancient History. vol. 12, p. 486. London: Cambridge University Press, 2005.
^ Terzian, Shelley (2014). Wolhuter, Charl; de Wet, Corene (eds.). International Comparative Perspectives on Religion and Education. African Sun Media. p. 29. ISBN 978-1920382377.
^ Agathangelos, History of St. Gregory and the Conversion of Armenia
^ Agathangelos, History of the Armenians, Robert W. Thomson, State University of New York Press, 1974
^ "A Migrating Catholicosate". Archived from the original on 3 April 2008. Retrieved 27 February 2007.
^ "Two Catholicosates within the Armenian Church". Archived from the original on 24 May 2008. Retrieved 27 February 2007.
^ Sacred Geometry and Armenian Architecture | Armenia Travel, History, Archeology & Ecology | TourArmenia | Travel Guide to Armenia
^ Armenia, Past and Present; Elisabeth Bauer, Jacob Schmidheiny, Frederick Leist, 1981
^ "Sport in Armenia". Retrieved 27 February 2007.
^ Hakobyan, Hravard H. (1990). The Medieval Art of Artsakh. Yerevan, Armenian SSR: Parberakan. p. 84. ISBN 978-5-8079-0195-8.
^ a b c Hakobyan. Medieval Art of Artsakh, p. 84.
^ (in Armenian) Kirakos Gandzaketsi. Պատմություն Հայոց (History of Armenia). Yerevan, Armenian SSR: Armenian Academy of Sciences, 1961, p. 216, as cited in Hakobyan. Medieval Art of Artsakh, p. 84, note 18.
^ Ulubabyan, Bagrat A. (1975). Խաչենի իշխանությունը, X-XVI դարերում (The Principality of Khachen, From the 10th to 16th Centuries) (in Armenian). Yerevan, Armenian SSR: Armenian Academy of Sciences. p. 267.
This article incorporates public domain material from the CIA World Factbook website https://www.cia.gov/library/publications/the-world-factbook/index.html.
This article incorporates public domain material from the United States Department of State website https://www.state.gov/countries-areas/ (U.S. Bilateral Relations Fact Sheets).
The categorization of Armenian churches in Los Angeles used information from Sacred Transformation: Armenian Churches in Los Angeles a project of the USC School of Policy, Planning, and Development.
Some of the information about the history of the Armenians comes from the multi-volume History of the Armenian People, Yerevan, Armenia, 1971.
Wikimedia Commons has media related to Armenians.
I. M. Diakonoff, The Pre-History of the Armenian People (revised, trans. Lori Jennings), Caravan Books, New York (1984), ISBN 978-0-88206-039-2.
George A. Bournoutian, A History of the Armenian People, 2 vol. (1994)
Hovannisian, Richard G., ed. (September 1997), The Armenian People From Ancient to Modern Times, Volume I – The Dynastic Periods: From Antiquity to the Fourteenth Century, New York: St. Martin's Press, ISBN 978-0-312-10169-5
Hovannisian, Richard G., ed. (September 1997), The Armenian People From Ancient to Modern Times , Volume II - Foreign Dominion to Statehood: The Fifteenth Century to the Twentieth Century , New York: St. Martin's Press , ISBN 0-312-10168-6
Redgate, Anne Elizabeth (1999), The Armenians (1st ed.), Oxford, UK: Blackwell Publishers, ISBN 0-631-22037-2
Aleksandra Ziolkowska-Boehm, The Polish Experience through World War II: A Better Day Has Not Come, Lanham, MD: Lexington Books, 2013, ISBN 978-0-7391-7819-5
Russell D. Gray and Quentin D. Atkinson, "Language-tree divergence times support the Anatolian theory of Indo-European origin", Nature, 426, 435–439 (2003)
George A. Bournoutian, A Concise History of the Armenian People (Mazda, 2003, 2004).
Ayvazyan, Hovhannes (2003). Հայ Սփյուռք հանրագիտարան [Encyclopedia of Armenian Diaspora] (in Armenian). 1. Yerevan: Armenian Encyclopedia publishing. ISBN 978-5-89700-020-3.
Stopka, Krzysztof (2016). Armenia Christiana: Armenian Religious Identity and the Churches of Constantinople and Rome (4th-15th century). Kraków: Jagiellonian University Press. ISBN 9788323395553.
UCLA conference series proceedings
The UCLA conference series titled "Historic Armenian Cities and Provinces" is organized by the Holder of the Armenian Educational Foundation Chair in Modern Armenian History. The conference proceedings are edited by Richard G. Hovannisian. Published in Costa Mesa, CA, by Mazda Publishers, they are:
Armenian Van/Vaspurakan (2000) OCLC 44774992
Armenian Baghesh/Bitlis and Taron/Mush (2001) OCLC 48223061
Armenian Tsopk/Kharpert (2002) OCLC 50478560
Armenian Karin/Erzerum (2003) OCLC 52540130
Armenian Sebastia/Sivas and Lesser Armenia (2004) OCLC 56414051
Armenian Tigranakert/Diarbekir and Edessa/Urfa (2006) OCLC 67361643
Armenian Cilicia (2008) OCLC 185095701
Armenian Pontus: the Trebizond-Black Sea communities (2009) OCLC 272307784
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Send this cute Clintons exclusive card and congratulate your Son in the completion of their exams. Featuring a light background with a raised cartoon illustration of a boy holding his results, along with bronze star embellishments and stripy string.
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text:
Q: make animation bouncing on tap with flutter I try to make a single boucing animation( quick growing up and down )  when I tap on a button.
like this exemple :

I succeded to make the boucing animation but I don't succeded to make working on tap because my icone button is always display, I search only to make this icone button growing up and down after on tap, without disappear

A: SOURCE
void main() => runApp(MaterialApp(home: Avatar()));

class Avatar extends StatefulWidget {
  @override
  State<StatefulWidget> createState() => _Avatar();
}

class _Avatar extends State<Avatar> with TickerProviderStateMixin {
  AnimationController _controller;

  @override
  void initState() {
    super.initState();

    _controller = AnimationController(duration: const Duration(milliseconds: 700), vsync: this);
    _controller.repeat(reverse: true);
  }

  @override
  void dispose(){
     super.dispose();
     this._controller.dispose();
  }

  @override
  Widget build(BuildContext context) {
    return Scaffold(
      body: Stack(
        children: <Widget>[
          Align(
            child: ScaleTransition(
              scale: Tween(begin: 0.75, end: 2.0)
                .animate(CurvedAnimation(
                  parent: _controller,
                  curve: Curves.elasticOut
                )
              ),
              child: SizedBox(
                height: 100,
                width: 100,
                child: CircleAvatar(backgroundImage: AssetImage(chocolateImage)),
              ),
            ),
          ),
        ],
      ),
    );
  }
}

A: It's not working but the idea his here. currently I can't launch the animation because animation wait to be launch so the button is invisible ( initial size of animation = 0 ).
void main() => runApp(new MyApp());

class MyApp extends StatelessWidget {
  @override
 Widget build(BuildContext context) {
 return new MaterialApp(
  title: 'Flutter Demo',
  theme: new ThemeData(

    primarySwatch: Colors.blue,
   ),
   home: new MyHomePage(title: 'Flutter Demo Home Page'),
  );
 }
}

class MyHomePage extends StatefulWidget {
 MyHomePage({Key key, this.title}) : super(key: key);

final String title;

 @override
 _MyHomePageState createState() => new _MyHomePageState();
 }

class _MyHomePageState extends State<MyHomePage> with TickerProviderStateMixin{

 AnimationController _controller;
 Animation<double> _animation;

 @override
 void initState() {

_controller= new AnimationController(
  vsync: this,
  duration: const Duration(milliseconds: 2000),
);

   _animation = new CurvedAnimation(
    parent: _controller,

    curve: new Interval(0.8, 1.0, curve: Curves.elasticOut));
 }

  @override
  Widget build(BuildContext context) {

return new Scaffold(
  body:  new Stack(
      children: <Widget>[
        new Positioned(
          bottom: 16.0,
           right: 16.0,
            child: new Container(
             child: new Row(
              children: <Widget>[
              // new ScaleTransition(
                // scale: _animation, alignment: FractionalOffset.center,
                 // child :
               new Material(
                   color: Colors.green,
                    type: MaterialType.circle,
                     elevation: 6.0,
                      child: new GestureDetector(
                         child: new Container(
                         width : 50.0,
                         height: 50.0,
                           child: new InkWell(
                             onTap: (){
                               setState(() {
                                // _controller.forward();
                                 }
                               );
                             },
                           child: new Center(
                                 child: new Icon(
                                   Icons.phone,
                                   color: Colors.white,
                                       ),
                                     ),
                                   ),
                                )
                             ),
                          )
                       // ),
                      ],
                   )
                 )
              )
          ]
        )
     );
   }
 }

redpajama_set_name: RedPajamaStackExchange


TODAY marks the second anniversary of the funeral of South African model Reeva Steenkamp, who was shot dead by her Paralympic athlete boyfriend Oscar Pistorius.
Reeva's mum June, who was born in Blackburn, has paid tribute to her 'sensitive', 'outgoing' and 'highly-driven' daughter in a book published to tell the world about the law graduate, who used her visibility in the media to fight for causes that supported vulnerable people.
As well as speaking in A Mother's Story about her relationship with her daughter, Mrs Steenkamp, who also has another daughter Simone, also reveals more about her 'idyllic' upbringing in East Lancashire, which she remembers with fondness.
The world was stunned when Pistorius, who was known as the Blade Runner, shot Reeva at their home in Pretoria, claiming he thought his girlfriend was an intruder.
He admitted shooting her, but said he had never meant to kill her.
However, a judge found that the double-amputee, a poster boy for South Africa and Paralympic sport, acted 'negligently' on the night he shot and killed Reeva.
The High Court judge acquitted him of pre-meditated murder and second-degree murder, but found him guilty of manslaughter – known in the South African judicial system as culpable homicide.
Mrs Steenkamp also describes how Reeva was a model pupil at school and achieved high marks in subjects like accountancy, biology and Xhosa, one of South Africa's official languages.
She said: "I was so proud of my daughter. How could I have produced her?
"I was never one to focus at school. I spent more time being sent out of the classroom than sitting in it, but Reeva was the opposite.
"Hard work was something we all understood in our family.
"My mother and father met when they were both working in the same factory.
Mrs Steenkamp goes on to talk about her childhood in Blackburn.
She said: "I was an only child because my mother had such a difficult birth with me that she couldn't get pregnant again.
"My parents never communicated a sense of sadness that they couldn't have more children. They gave me a wonderful time growing up.
"We lived first in a terraced house on Heys Lane with a pub at the end of the street, and I went to the little local school.
"I remember my early life as idyllic, even though it was spent in an industrial town.
"You know the 'four thousand holes' in the Beatles' song A Day in the Life, the one that starts 'I read the news today, oh boy'?
Mrs Steenkamp said her parents often worked very long hours, so she would often go to her granny's house 'up the road' after school, but that she had a perfect childhood.
She added: "Every holiday we went to London and saw a show, or we travelled to Wales or Scotland.
"As an only child, I was allowed to take a friend. They were thoughtful like that, my parents.
"They doted on me. I didn't have to cook or do any cleaning or domestic chores, they just created a little cocoon of happiness around me.
The grieving mother said her mother was a very 'determined' woman who had always wanted to become a nurse.
Mrs Steenkamp said her mum was keen to move to a bungalow in Langho, which meant she had to leave her 'lovely secondary modern' in Blackburn and go to a new school in Great Harwood.
Mrs Steenkamp said she was also proud of her father's achievements.
She said: "My father was awarded a medal from the Queen for 36 years' service in a factory with a royal warrant which had made guns and equipment during the war.
When Mrs Steenkamp was 16 when her mother 'booked' her to start work at Boots the Chemist the day after she finished school.
She added: "I left school at 16 and got a certificate in hairdressing. I was married at 17 to Tony Cowburn, who was a toolmaker, and Simone was born when I was 18.
The couple emigrated to South Africa in 1965.
Mrs Steenkamp said: "Tony used to visit South Africa for work and stay three months at a time. It was good business and he was doing well.
"He came back to our little house in Blackburn one day and said, 'why don't we go and live in Africa?'.
"I thought anything was better than being in the same small industrial town I'd known all my life.
"I had a lovely childhood, but now I thought I wanted to see some of the world.


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One Tribe One Day is William & Mary's annual giving day- a day with a goal to achieve the highest number of alumni donors possible. For One Tribe One Day 2017, we created a series of videos, releasing them as certain donor count milestones were met throughout the day. In 2016, we also made a series that starred the president of the university in television parodies so we played off of that for the 2017 videos. This time, each video pitches to the hard to please and now established superstar president a potential movie to star in featuring a variety of styles and genres.
I did all of the animation, the live action portions were done by my talented colleagues.
I animated Swemy Doo as part of a video series released on One Tribe One Day, William & Mary's annual giving day. The videos in the series were released throughout the day as fundraising milestones were reached. A continuous storyline through the series follows the president of the university through a number of parodies of popular television shows that he dreams he is starring in after falling asleep watching Netflix.
I made this video for the Philadelphia Union to play in the stadium before games to provide fans with information about what they can do in the event of rule-breaking fans.
I created the visuals and the audio was done by colleagues at the Union.
I animated this promo highlighting the benefits of season ticket cards while working at the Philadelphia Union.
Colleagues at the Union did the audio.
This video was created to promote and to recruit for the Class Ambassador program at William & Mary- a program that aims to increase alumni engagement and participation in fundraising endeavors.
This video is one in a series created for the Raymond A. Mason School of Business at William & Mary. Each video in the series highlights different faculty members as they provide mini lectures from their different disciplines.
I provided the animations, the video was shot and edited by colleagues.
Sir Cornelius Pootpoot Bearwood, Duke of Derp, is my iMessage sticker pack, currently available on the App Store.
We create a yearly video to celebrate Charter Day at William & Mary (our version of a birthday). In 2019, we went with a mix of old and new; we took audio from archival recordings of people from the past talking about the future, accompanied by visuals of video being projected onto the oldest building on campus. This was a collaborative effort, my role was the tracking and compositing of the projections as well as some of the editing. I also assisted in the research of old footage. My talented colleagues shot the building imagery, helped with research, and edited the audio. (And of course, we were helped by countless videographers of the past whose footage lives on in our archives).
Each year we send out a holiday video to the William & Mary community. In 2017, we did a magical wrapping paper video. This project was a collaborative effort with my very talented coworkers. My role included the design of the snowman wrapping paper and the train wrapping paper, animation of all of the little scenes on each of the packages, and the compositing and tracking to get the scenes onto the boxes.


The Gospel reading for the next 5 Sundays will not come from St. Mark, which is what we focus on in the B Cycle of Sunday Gospel readings, but from St. John, particularly the 6th chapter. The Church is taking a step back from the flow of St. Mark's Gospel to meditate on the Eucharist, as Jesus' Bread of Life Discourse appears in the 6th chapter of St. John's Gospel. So I'll take the Church's lead and reflect on the Eucharist the next 5 weekends as well.
The Gospel this Sunday is the miraculous feeding of the 5,000. This is a noteworthy miracle in Jesus' life, as it is the only miracle that is recorded in all 4 Gospels. I think it is also worth noting that the chapter that contains Jesus' doctrine on the Eucharist begins with this miracle. He performs this amazing miracle, and then the next day gives the people the teaching on the Eucharist. I think what we see here, among other things, is the primacy of faith. In order to believe in what Jesus says, we have to believe in who He is first.
The same goes for the Eucharist. Faith has to be at the fore, otherwise we will begin to lessen what the Eucharist really is, we could objectify the Eucharist unknowingly, or not believe in the real presence of the Eucharist at all. There is a poll that was taken some years back that sadly stated that 40% of Catholics think that the Eucharist is just a symbol. Almost half of the Catholics in this country don't believe in the Eucharist. This is really a crisis. The Second Vatican Council refers to the Eucharist as the "source and summit of the Christian life." If almost half of our nations Catholics do not believe in the very life of the Christian faith, how strong is their faith? How will their faith persevere when trials and difficulties arise?
As Jesus wanted to activate the faith of the people through performing a miracle before teaching on the Eucharist, I think the same needs to happen to all of us, myself included. Before diving into the Eucharist in the coming weeks, may our faith in Jesus Christ be renewed. May we come to know Jesus for who He is, that is our savior, our redeemer, and our Lord. And may our faith and our relationship with Him be increases with every communion that we receive. May our hearts never grow cold, so long as we remain connected to our Eucharistic Lord.


TBWA/NEBOKO, Psyop & Golden Wolf tell the story of adidas' recycled plastic shoe through intricate animated embroidery.
Tapestry is the hottest way to tell a story these days, it seems: off the back of the BBC's FIFA World Cup spot comes this eye-catching animation promoting the launch of adidas' UltraBOOST Parley, a running shoe made from recycled marine plastic.
TBWA NEBOKO partnered with Psyop and animation studio Golden Wolf to create the stop-motion film, in which the trainer's upper knit is used as a canvas with intricate embroidery explaining how the shoes came into being.
In addition to the hero film, the agency has developed an activation, Run For The Oceans, calling on communities to unite in one movement to raise awareness for the threat of marine plastic, via content featuring local adidas running communities and influencers.


text: Q: For minimisation problems why do use the negative gradient to move towards a minimum? Why is the negative of the gradient used, instead of the actual gradient. Moreover, I am a bit confused on how the vector of the gradient points, like how do you determine in which way it points. Sorry if this seems vague, Im just really confused by the gradient of multidimensional minimisation problems.


According to estimates, every third German suffers from bad breath. Often the cause lies directly in the oral cavity and can be easily fix. Those who observe a couple of simple Tricks that quickly comes to fresh breath.
Thorough dental hygiene is the best way to eliminate mouth odor. Plaque, bacteria and fungi are deposited on the day in the mouth and regular Brushing will quickly eliminate it. Therefore, at least twice a day for toothbrush attack.
Where the toothbrush can't reach, can shelter bacteria, which in turn bad breath. Here, dental floss, inter-dental brushes or anti help rinses antibacterial mouth to clean even hard-to-reach areas. Tongue scraper to remove bad-smelling deposits on the tongue.
Mirela-Oana Nilius is a dentist and specialist in dental aesthetics at the clinic Nilius in Dortmund. Their focus is on the treatment of patients with fear of the dentist, methods such as the water – laser, complex maxillofacial surgical procedures such as Chin, shifting, lifting, and nose and ear corrections.
Also dryness of the mouth, for example, snoring, or stop taking certain medications, caused, causes bad breath. Regular water prior to drinking helps prevent the drying out of the mucous membranes, resolves at the same time, food remains between the teeth and neutralizes harmful acid residues. Pleasant side effect: an Average of 100 kilos of calories the person consumes when Drinking one Liter of water.
Certain foods such as garlic without. Because the consumption of garlic allylmethyl reaches sulfide in the bloodstream, and is decomposed within 24 hours by the body. In the process, sulfur gases, which are also excreted in the breath.
Little helpers such as sugar-free chewing gum, or Drops stimulate the flow of saliva and provide a pleasant Freshness in the mouth. But caution: Excessive consumption brings out the natural mouth flora out of balance and causes prolonged intake of the opposite effect. A healthy Alternative kauintensive offer food such as carrots, the also increase the flow of saliva.
The consumption of both cigarettes as well as alcohol leads to bad breath and inhibits the natural Regeneration of the oral flora. Also for the sake of the General health should be eliminated, both.
In spite of thorough oral hygiene can settle bacteria over time in the oral cavity and there for bad breath. A semi-annual professional dental cleaning removes stubborn plaque and counteracts in addition to discoloration. Many health insurance companies subsidise this treatment. An individual germ-determination to the dentist also helps you understand which micro-organisms are in the oral cavity. If by the settlement of bacteria already an inflammation of the gums, periodontitis, is caused by a so-called photo dynamic therapy. It is formed by the irradiation with a low-energy laser of aggressive oxygen that destroys the bacteria in the mouth.
The mouth odor is not letting up in spite of following the above tips, people can perform a breath test at the family doctor or gastroenterologist. This excludes that the mouth smell of the skin through non-surgical diseases such as acid reflux disease or gastric mucosa inflammation is caused.
You're well-informed in a subject and want to achieve as a guest author to a large readership? Then you should apply under FOCUS Online expert. You may also turn to Videos. We look forward to suggestions for topics.
Here you can see the latest contributions from our experts on FOCUS Online and CHIP.


text:
"Свети Николай" () е възрожденска православна църква в село Теологос на остров Тасос, Егейска Македония, Гърция, част от Филипийската, Неаполска и Тасоска епархия на Вселенската патриаршия.

Храмът е разположен в югоизточната част на Долната махала (Като Махалас) и е нейната гробищна църква. Храмът има нечетлив ктиторски надпис. Една икона на иконостаса е датирана 1860 и вероятно църквата е построена малко преди това.

В архитектурно отношение е еднокорабна църква с дървен покрив и външни размери на 13,25 / 6,40 m, височина 2,80 m, дебелина на стената от 0,80 m и площ от 84,80 m2. Единична метална врата с мандало води до наоса, като над нея има тясна ниша. Входът е с една стъпка над земята и тримата от наоса. Осветлението на храма става през два малки южни прозореца. Подът е покрит с бели плочи.

Иконостасът е дървен с вертикални дъски. Има две врати. Царските икони от ляво са "Свети Николай", "Света Богородица", "Христос Вседържител", "Свети Йоан Предтеча", "Свети Архангел", на която пише "Δαπάνη του δούλου του Θεού Κουκούδη 1860". Над тях наклонени напред има тринадесет малки икони, изписана дантела и разпятие. Светилището е полукръгло и има протезис и диаконикон. Полукръгла конха има и на северната стена, а на южната – правоъгълна. Осветява се от елипсовиден прозорец. Високо в центъра на източната стена и има още един затворен прозорец.

Бележки

Николай (Теологос)
Николай (Теологос)

redpajama_set_name: RedPajamaWikipedia


text:
Q: SQL Query not returning all users when I try to find details across multiple tables with multiple where conditions I am working in a database with user data from a SAS where users make progress across multiple metrics including time spent on a module and completing a module.  I tried to run a query that found all the metrics I was looking for in one script.  The script ignored any users with null values for one condition (completed modules) and then added additional data to the remaining users.
This is the combined query:
SELECT
    u.id,
    u.full_name,
    u.email,
    CAST(SUM(m1.time) AS float) / 60 AS Hours,
    COUNT(DISTINCT m.module_ID) AS Modules_Completed
FROM
    users u
INNER JOIN
    organizations_users_matches o ON u.id = o.user_id --(Intermediate Table that associates user with organization)
INNER JOIN
    organizations o1 ON o1.id = o.organization_id
INNER JOIN
    module_assignments m ON m.user_id = u.id
INNER JOIN
    module_content_user_interactions m1 ON m1.user_id = u.id
WHERE
    m1.created_at BETWEEN '07-01-2021' AND '01-12-2022'
    AND m.completed_at BETWEEN '07-01-2021' AND '01-12-2022'
    AND u.role IN (2, 3)
    AND u.active is true
    AND o1.id = X
GROUP BY
    u.id

I also tried with Left and Right Outer Joins to see if that would solve the issue, but it didn't work either.
When the scripts are broken into two separate scripts, the correct results are given.
I.E. One script covers the sum of time with the where condition "m1.created_at BETWEEN '07-01-2021' and '01-12-2022'." The other script covered the count of modules with the where condition "m.completed_at BETWEEN '07-01-2021' and '01-12-2022'"
Is there a way to get the system to return the null values for the modules completed column rather than skipping them and forcing them into the other users with completed modules?

A: Some of your joins do need to be a LEFT JOIN instead of an INNER JOIN. Which ones depends on more data than we can see in the question.
What I can say for sure is if all of the joins are LEFT JOIN I can guarantee you will see every user with a record that matches the final WHERE clause. Therefore start there, and start by removing elements from the WHERE clause until you see every user. Then, as you add conditions back to the WHERE clause, think about why they might cause missing user records to be excluded.


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They can be used for any food or beverage purchases across our participating Victorian & NSW venues. Purchase a Gift Voucher from $25 to $500 online and it can be emailed to you immediately or at a later date of your choosing if you are sending as a gift.
Gift vouchers are valid for 3 years after the purchase date. They are valid at participating Victorian and New South Wales Red Rock Venues' restaurants and bars which are All Hands Brewing House, P.J.O'Brien's Sydney, P.J.O'Brien's Southbank, Melbourne, P.J.O'Brien's Melbourne Airport, Temperance Hotel, Turf Sports Bar, BearBrass, Ludlow Bar & Dining Room and Hophaus. Gift vouchers are redeemable for food and beverage purchases only. Not valid for function bookings or event purchases at any venue. Gift vouchers are not transferable for cash or credit and cannot be returned, exchanged or replaced if lost or stolen. Where the cost of purchase exceeds the available card balance, the cardholder will be required to make up the difference. Gift vouchers may be redeemed in more than one transaction at more than one venue, however, no cash change can be provided. Gift vouchers are not valid at P.J.O'Brien's Cairns or any other QLD/WA venues.


text:
Symmetricom Launches CSAC Product for Precise Timing and Synchronization
After eight years of successful participation in the Defense Advanced Research Projects Agency (DARPA) chip scale atomic clock (CSAC) initiative, Symmetricom, Inc., announced today (January 18, 2011) the general availability of what it says is the world's smallest, lowest power atomic oscillator: a 16 cubic-centimeter unit weighing less than 35 grams (about 1.25 ounces) and operating on only 115 milliwatts of 3.3 VDC power.
According to the company, the SA.45s CSAC offers the accuracy and stability of cesium-based atomic clock technology in a form factor that will support a range of portable applications requiring precise synchronization and time keeping in GPS-denied environments. These include use in dismounted systems to jam improvised explosive devices (IEDs), unmanned aerial vehicles (UAVs), next-generation man-pack radios, and on submersible platforms.
Symmetricom's previously smallest member of its QUANTUM family of atomic oscillators, the SA.3xm Miniature Atomic Clock or "MAC," is nearly three times larger (at 47 cubic centimeters) and requires a five-watt power supply.
Integrated with a military GPS receiver, the CSAC can help provide a greatly reduced time to subsequent fix (TTSF) for 24 hours or more. With an integrated CSAC, GPS users could also operate with only three satellites in view instead of the usual four because it eliminates the need to cancel out one pseudorange in differencing computations to account for the satellite/receiver time biases — a distinct advantage in many urban and mountainous environments.
The SA.45s reportedly provides 10 megahertz and 1 pulse per second (PPS) outputs at standard CMOS levels, with short-term stability (Allan Deviation) of 2E-10 @ 1 sec, long-term aging of 3E-10/month, and frequency change over temperature of 5E-10 over an operating range of -10° C to +70° C.
This makes the CSAC two orders of magnitude better than the quartz-based solutions — typically oven-controlled crystal oscillators (OCXOs) and temperature-compensated crystal oscillators (TCXOs) — it is designed to replace, says Steve Fossi, director of new business development for Symmetricom.
Symmetricom's SA.45s CSAC incorporates several technology breakthroughs, Fossi told Inside GNSS, which include housing the cesium atoms in a MEMS resonance cell based on a microelectro-mechanical system (MEMS) design. He said the team building the CSAC could not get the traditional glass resonance contain small enough (two cubic millimeters) to work.
The cesium atoms are "excited," or heated to a vapor state by a beam generated from a vertical-cavity surface emitting laser (VCSEL) that passes between upper and lower polymide heater/suspension strips. The VCSEL was designed by Sandia Labs, one of Symmetricom's partners on the CSAC team.
The entire physics package is less than one cubic centimeter in volume and uses only 10 milliwatts of power.
Early adopters of the SA.45s include makers of underwater seismic sensors — hydrophones or geophones using time difference of arrival techniques — where the CSAC's low power consumption and increased stability has increased mission duration. Fossi says that 80 to 90 percent of traditional sensor packages were given over to batteries needed to power the sensors, including the non-atomic timing technologies.
In military applications, the unit is targeting back-pack–mounted radios and IED jammers needed in settings with few roads such as Afghanistan, where 70 percent of all patrols move around on foot. This application require precise synchronization so that soldiers don't jam their own communications and navigation systems, while blocking detonation signals.
Symmetricom led one of the teams competing in DARPA's CSAC program, having to meet the milestones of each of four technology-development phases before moving on to the next.
Ultimately that paid off, Fossi says, when the company was able to commercialize the technical advances its team made without limitation after delivering the units required under its DARPA contract.
In November, Symmetricom announced that it had received a contract under the ManTech Program, funded by the U.S. Army, GPS Wing and Office of the Secretary of Defense, to sponsor enhancements to it CSAC technology. The following month, the Office of Naval Research (ONR) signed a 30-month contract with the company to sponsor further development of its Tactical Grade Atomic Clock (TGAC), designed to reduce the size of the TGAC to three cubic centimeters with an improvement in stability of 30 to 50 percent.
The SA.45s CSAC comes in two versions:
· Option 001, which operates from -10° C to +70°C for commercial applications
· Option 002, which operates from -40°C to +85° C for military applications.
The SA.45s CSAC is available now with a U.S. list price starting at $1,500 in small quantities — fewer than 100. Over the next month or so, Symmetricom expects to increase production at its Beverly, Massachussetts, manufacturing facility. Until then, lead time for deliveries will be about 16 to 20 weeks, with a faster turn-around later, Fossi says.
For more information, visit the Symmetricom CSAC website section.
GNSS Positioning and Precise Timing
Vectron Adds Furuno GNSS Timing Products to its Timing…
GNSS Timing Module for 5G Network Synchronization
WSTS Timing and Sync Event Includes Keynote Address on GPS…

redpajama_set_name: RedPajamaCommonCrawl


Cars Of The Future Are Here!
We are all one step closer to driving cars of the future thanks to the University of Michigan, which just opened what they are calling "M City." Situated on 32 acres, "M City" is a simulated town designed specifically to allow for the testing of autonomous (self-driving) vehicles. The facility includes realistic traffic features such as merge lanes, stop lights, intersections, roundabouts, road signage, a railroad crossing, building facades, construction barriers and mechanical pedestrians.
According to the online news source, Automotive Fleet, M City is a joint project between the University of Michigan's Mobility Transformation Center,the Michigan Department of Transportation, and several major automakers including Ford, General Motors, Honda, Toyota, Nissan, and Navistar are closely involved in this groundbreaking initiative.
So, do you think our roads and highways are ready for "autonomous vehicles?" Are they right for you?


text:
/* ----------------------------------
 * PROGRESS + ACTIVITIES
 * ---------------------------------- */

/* Activity indicator */
 body[role="application"] progress:not([value]) {
 	width: 2.9rem;
 	height: 2.9rem;
 	background: url(images/ui/default.png) no-repeat left top;
 	border: none;
 	-moz-animation: 1s moveDefault infinite steps(10);
 	display: inline-block;
 	vertical-align: middle;
 }
 body[role="application"] progress:not([value])::-moz-progress-bar {
 	background: none;
 }

body[role="application"] progress:not([value])[data-theme="dark"],
body[role="application"] p[role="status"][data-theme="dark"] progress:not([value]) {
	background-image: url(images/ui/dark/default.png);
}

body[role="application"] progress:not([value]).spinner {
	background-image: url(images/ui/spinner.png);
 	-moz-animation: 1s moveSpinner infinite steps(12);
 	width: 1.6rem;
 	height: 1.6rem;
}

/* Progress bar */
body[role="application"] progress[value] {
 	width: 100%;
 	background: #838990;
 	border: none;
 	height: 0.5rem;
 	display: block;
 }

body[role="application"] progress[value]::-moz-progress-bar {
 	background: #01c5ed;
 }

/* Labels */
body[role="application"] p[role="status"] {
	padding: 0.5rem;
	font-weight: 600;
	font-size: 1.3rem;
	line-height: 1em;
}

body[role="application"] p[role="status"] progress:not([value]) {
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4/22/18: Is There a Better Place for Affordable Housing?
At last week's City Council meeting, I experienced a disappointing setback. And so, I believe, did Encinitas.
The housing plan we've been working on for the last year contained only one site with 100% affordable housing – called L7, on Quail Gardens Drive. At the end of a long meeting, Deputy Mayor Joe Mosca reversed his previous support and made a motion to remove this site from our future housing plan. Over the strong objections of Councilmember Tasha Boerner Horvath and me, the motion passed 3-2, with Councilmembers Tony Kranz and Mark Muir supporting the motion.
In the last six years, the city has only seen 66 affordable units built, instead of the 1,286 units we are required to produce under state law. That's 5% of the target.
This L7 site would have produced more affordable housing at 190 units than every other site on our housing plan combined.
The explanation for removal was that there are better places for affordable housing, the neighbors are strongly opposed, and Quail Gardens Drive is already over-burdened. They say we should sell this 6.7 acre site for development of larger, higher-income homes, pocket the money for affordable housing, and find a better place that is closer to transit and commerce.
In a perfect world, that sounds like a great plan. But in this real, messy, conflict-based, housing-opposed world, we just swapped a real housing solution for something speculative, uncertain and years away.
The positive side of this is that the intense support and opposition over L7 started a public conversation about affordable housing in Encinitas that has strong momentum. Local residents are giving a face to the middle class, working people who live in affordable housing, and just how imperative the need is for more.
Difficult changes often take multiple efforts to succeed. For example, the city tried several accessory dwelling unit (granny flat) policies of marginal effectiveness before passing a more comprehensive and substantial one earlier this year that waived all fees and loosened regulations. It is already showing good early success.
My colleagues repeatedly say that they do want to build affordable housing. That means we have to do things differently in Encinitas. I look forward to working with them to bring an affordable project to fruition.
This Coast News story does a good job of capturing the intensity of the feeling at the council meeting.
The Lion's Club is having a fun annual fundraiser Wednesday, May 2nd at 6 p.m. My husband and I are making it a date night! Join us to support a great cause!
Champagne Night at the Movies at La Paloma Theatre, 471 S. Coast Highway, Encinitas.
What: "Some Like It Hot", starring Marilyn Monroe, Tony Curtis, and Jack Lemon. Filmed at the Hotel Del Coronado!
Details: Free champagne, prize drawings, a silent auction, a 50/50 drawing and a grand prize of $500 cash. All the donations will go back to our community. Encinitas Lions are a 501c3.
Thank you to the Community Resource Center for their critically important work helping those who are struggling in our community. Their 23rd annual English Tea was as heartfelt, touching and inspiring as ever. I spoke a few words at the beginning of the program, highlighting the profoundly simple statement that, "Those who have homes are not homeless." We need to do more to help people keep the homes they have and help those without a home to find one.
Please join me in supporting my City Council colleague Tasha Boerner Horvath in her race to represent Encinitas, Carlsbad, Oceanside, Vista and Camp Pendleton in the 76th Assembly district.
She's courageous, principled, hard working and committed, and her election will make a positive difference to the people of Encinitas and throughout the state. The primary election is six weeks away! I have every confidence in her ability to sweep her seven opponents, and to represent us well after she wins. She needs our support to get there. Her website is here and you can donate by clicking here.
It's my honor to invite you to the Mayor's 25th Annual Interfaith Community Prayer Breakfast on Thursday, May 3, from 7:15 to 9:00 a.m. at the Encinitas Community and Senior Center. Tickets are $20.
The event features a full catered breakfast, live music and a lineup of dynamic speakers from the Interfaith community including Reverend Meghan Conrad Cefalu, the minister at the Unitarian Universalist Fellowship of San Dieguito, as the keynote speaker. We'd love to have you with us at this inspirational gathering! You can RSVP to 760-633-2618 or purchase tickets online.
Penning these newsletters is part of my strong personal commitment to transparency in local government, and my direct connection to you. Carving out the time to reflect on the issues in writing also helps me clarify and prioritize the massive amount of information that passes through my office every week. Many of you frequently write to me with thoughts, questions and insights, and I love receiving your feedback.
Just a reminder, I send these emails most Sundays at 5 a.m. but for various reasons, such as an off week at City Council or a vacation, I don't send one. Next week will be one of those times – I'm backpacking in the Grand Canyon to hike Havasupai Falls. I hope to share a photo or two with you when I return!
Thank you for caring about Encinitas and being a part of our local government.
The city and its partners celebrated our seventh Arbor Day yesterday by planting more than 20 magnolia and other trees on Melba Road, which borders the north side of San Dieguito Academy. For years to come, these new trees will help provide shade for those walking to school. We love our trees in Encinitas! And happy Earth Day!


Don't forget, there is an Etsy update today at 3pm featuring loads of good stuff! Details here.
Time to flip your TFA calendars over to the month of May! I LOVE this one. My precious Fly Away blanket, made for Micah who will turn 1 year old this month and a beautiful Palette that I put together this time last year in celebration of all things springtime and beautiful. Happy May folks!