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Armenian Quarter

March 03, 2023

For other Armenian quarters, see List of Armenian ethnic enclaves.

The Armenian Quarter (Arabic: حارة الأرمن, Harat al-Arman; Hebrew: הרובע הארמני, Ha-Rova ha-Armeni; Armenian: Հայոց թաղ, Hayots t'agh)[1][2][a] is one of the four sectors of the walled Old City of Jerusalem. Located in the southwestern corner of the Old City, it can be accessed through the Zion Gate and Jaffa Gate. It occupies an area of 0.126 km² (126 dunam), which is 14% of the Old City's total. In 2007, it had a population of 2,424 (6.55% of Old City's total). In both criteria, it is comparable to the Jewish Quarter. The Armenian Quarter is separated from the Christian Quarter by David Street (Suq el-Bazaar) and from the Jewish Quarter by Habad Street (Suq el-Husur).

The Armenian Quarter, without the area Israel considers part of the Jewish Quarter. The Patriarchate compound (light grey) includes the Cathedral of St. James (dark grey).

The Armenian presence in Jerusalem dates back to the 4th century AD, when Armenia adopted Christianity as a national religion and Armenian monks settled in Jerusalem. Hence, it is considered the oldest living diaspora community outside the Armenian homeland. Gradually, the quarter developed around the St. James Monastery—which dominates the quarter—and took its modern shape by the 19th century. The monastery houses the Armenian Apostolic Church's Jerusalem Patriarchate, which was established as a diocese in the 7th century AD. The patriarchate is the de facto administrator of the quarter and acts as a "mini-welfare state" for the Armenian residents. The Armenian community has been in decline since the mid-20th century, and is in immediate danger of disappearing, according to Bert Vaux.

Though formally separate from Greek Orthodox and Latin (Catholic) Christians, the Armenians consider their quarter to be part of the Christian Quarter. The three Christian patriarchates of Jerusalem and the government of Armenia have publicly expressed their opposition to any political division of the two quarters. The central reasons for the existence of a separate Armenian Quarter is the miaphysitism and distinct language and culture of the Armenians, who, unlike the majority of Christians in Jerusalem (also in Israel and Palestine), are neither Arab nor Palestinian.[b]

Location, borders and surface

The Armenian Quarter is located in the southwestern corner of Jerusalem's Old City.[5] The quarter can be accessed through the Zion Gate and Jaffa Gate.[6] According to a 2007 study published by the International Peace and Cooperation Center, the quarter occupies an area of 0.126 km2 (126 dunam), which is 14% of the Old City's total.[7] The Armenian Quarter is formally separated from the Christian Quarter by David Street (Suq el-Bazaar) and by Habad Street (Suq el-Husur) from the Jewish Quarter.[8]

History

Armenian Orthodox Patriarchate Rd. signs in Hebrew (top), Arabic (middle), English (bottom) and Armenian (bottom photo)
 
 

Origins

In the early 4th century[c] Armenia, under king Tiridates III, became the first country to adopt Christianity as a state religion. A large number of Armenian monks are recorded to have settled in Jerusalem as early as the 4th century,[12][13] after the uncovering of Christian holy places in the city.[14] However, the first written records are from the 5th century.[15] Jerusalem is thus considered the oldest living diaspora community outside the Armenian homeland.[16]

Philip Marsden wrote that the survival of Armenians in Jerusalem–"most intense of all cities"—proves their extraordinary resilience.[17] Armenian churches were constructed during that period, including the St. James Monastery.[18] The latter was last expanded in the mid-12th century.[19] An Armenian scriptorium was in operation by the mid-5th century.[20] A secular community composed of merchants and artisans was established in the 6th century in the Zion Quarter, where an Armenian street existed (Ruda Armeniorum).[13][21]

Byzantine and Early Muslim periods

In the First Council of Dvin (506), the Armenian Church broke off from Chalcedonian Christianity by rejecting the dual nature of Christ, which was agreed upon in the Council of Chalcedon of 451. Thus, the Armenians found themselves in direct confrontation with the Byzantine Empire. Emperor Justinian I persecuted whom he considered to be Monophysite Armenians, forcing them to leave Jerusalem.[20]

A 7th-century Armenian chronicler mentioned the existence of seventy Armenian monasteries in the Holy land, some of which have been revealed in excavations.[12] The Byzantines ceded Jerusalem to the Rashidun Caliphate after a siege in 637. Until this point, Jerusalem had a single Christian bishop. In 638 AD,[20] Armenians established their own archbishop, Abraham I.[22] He was officially recognized by Rashidun Caliph Umar.[23] The foundation of the Armenian migration to Jerusalem thus solidified.[15]

Crusader/Ayyubid and Mamluk periods

In the 12th century, around one thousand Armenians moved to Jerusalem with the Crusaders, presumably mainly from the Armenian Kingdom of Cilicia.[15]

 
The entrance to St. James monastery

In 1311, during Mamluk rule, Archbishop Sarkis (1281–1313) assumed the title of patriarch according to a decree by Sultan al-Nasir Muhammad.[21] In the 1340s, the Armenians were permitted to build a wall around their quarter. This signified that the Mamluk rulers felt that the quarter did not pose a threat. Destroying city walls and fortifications had been a staple of Mamluk governance in order to prevent the Crusaders from returning and reestablishing their rule. The Mamluk government also engraved the following declaration in Arabic on the western entrance to the quarter:

The order of our master Sultan Jaqmaq [has been issued] which stipulates that the taxes levied [ahdaiha] recently by the town governor (?) regarding the payment by the Armenian enclosure [dayr alarmani] be cancelled, ... and it has been requested that this cancellation be recorded in the Honored Books in the year 854 of the Hijra (1451 C.E.). Anyone who renews the payment or again takes any tax of extortion is damned, son of the damned, and the curse of Allah will be upon him.[24]

Jerusalemite historian Mujir al-Din provided a detailed description of pre-Ottoman Jerusalem in 1495 in which he mentioned Dir el-Arman (Monastery of the Armenians) or Kanisat Mar Ya'qub (St. James Cathedral).[25]

Ottoman period

 
An Armenian priest in Jerusalem c. 1900 pictured smoking a hookah with the Dormition Abbey in the background

The Ottomans tolerated the presence of non-Muslim, Dhimmi, communities including the Christian Armenians. There was religious tolerance and an Ottoman administration existed to sort out religious differences between the rival Christian churches and Muslims. Israeli historians Kark and Oren-Nordheim wrote in 2001: "The Armenian Quarter, although Christian, represented a distinct ethnic group with its particular language and culture, intent on retaining separate identity and unity, minimizing the contacts with Arabs and the Ottoman authorities for fear of persecution."[26] Many members of the Armenian community in Jerusalem spoke Arabic, in addition to Armenian.[27]

In 1538, the current walls of Jerusalem were completed on the orders of Sultan Suleiman the Magnificent. These walls, along with the internal walls built by the Armenians, determined the outline of the quarter. In the 1562–63 record, only 189 Armenians were counted, whereas 640 were counted by the Ottomans in 1690, an increase of 239%.[28] According to the chronicler Simeon Lehatsi only some twelve Armenian families lived in Jerusalem in 1615–16.[13] The significant increase in the population in 1690 is attributed to urbanization experienced by the Armenians and other Christians. Thus Armenians came to make up 22.9% of Jerusalem's Christians by 1690, becoming the second largest Christian community.[28]

In the 19th century, most of the Armenian and Christian quarters had "European-style gable roofs" as opposed to the domes preferred in the Muslim and Jewish quarters.[29] In 1833 the Armenians established the city's first printing press.[19][30][31][32] A seminary was opened in 1857.[20] In 1855 the first photographic workshop in Jerusalem was founded in the Armenian Quarter.[19] Schools for boys (1840) and girls (1862) were united in 1869 under the name Holy Translators' School[20] and became the first coeducational school in Jerusalem.[4]

 
An 1883 map of the Old City, showing the four quarters

In 1854 Karl Marx reported 350 Armenians in Jerusalem.[33] In 1883, 102 Armenian families (8%) constituted the third largest Christian community in the Old City after the Greek Orthodox and Catholic (Latin) communities.[34] Besides these residents, in the same year, 46 Armenian priests and monks and 55 servicemen lived within the St. James Monastery.[35] According to the 1905 Ottoman census in the Old City, the Armenian Quarter had a population of 382, of which Armenians (121) comprised less than one-third (31.7%). Jews (127) made up 33.2%, other Christians (94) 24.6% and Muslims (40) 10.5%.[36] The Jews, who numbered a little more than the Armenians, inhabited the eastern part of the Armenian Quarter, which in the second half of the nineteenth century, became the western part of the Jewish Quarter.[37]

World War I, British, and Jordanian periods

Prior to World War I, there were some 2,000–3,000 Armenians in Palestine, mostly in Jerusalem, which was captured by the British in 1917. From 1915 and onward, thousands of Armenian genocide survivors from Cilicia (Adana Vilayet) found refuge, and settled in the quarter, increasing its population. [38][39] In 1925, around 15,000 Armenians are believed to have lived in all of Palestine, with the majority in Jerusalem.[40] During the British Mandate period, the number of Armenians is estimated to have reached up to 20,000.[40][31] However, the 1931 British census showed only 3,524 Armenians in all of Palestine.[40]

In 1947, around 1,500 Armenians from Palestine repatriated to Soviet Armenia as part of the Soviet government's efforts to boost Armenia's population by a large-scale repatriation of ethnic Armenians, mostly from the Middle East. This marked the beginning of the long-term decline of the Armenian community of Jerusalem.[41] During the 1948 Arab–Israeli War, the Armenian Quarter was damaged by bombs.[5] It housed many Armenians from around Palestine. An Armenian civil guard, armed with what Der Matossian describes as "makeshift weapons", was formed to defend the quarter. Over 40 Armenians died during the war.[42]

Israeli period and Jewish settlement

See also: Armenians in Israel

Jerusalem's Old City came under Israeli control in the aftermath of the Six-Day War in 1967. However, the Armenian patriarchate is the de facto administrator of the quarter and acts as a "mini-welfare state" for the Armenian residents.[4] The Arab-Israeli conflict significantly affected the quarter's politically uninvolved Armenian population. A 1992 article published by the Catholic Near East Welfare Association stated that "Armenians in Jerusalem try to maintain good relations with Arabs and Israelis, but they do not deny that their community has been affected by tensions in the city."[19]

 
A map of the southern part of the Old City showing the four quarters and the area within the Armenian Quarter expropriated (in dark blue) for the reconstruction of an extended Jewish Quarter in 1968 (according to the Palestinian Academic Society for the Study of International Affairs).[43]

During the Jordanian rule of the eastern Jerusalem (1948–67), no Jews were allowed to live in the Old City. Since the start of Israeli rule of the Old City in 1967, the Jewish Quarter has expanded by some 40% and by 2000, 71 (12%) or 81 (14%) of the 581 properties in the Armenian Quarter were owned by Jews.[44][45] The Armenian community is concerned that the Jewish Quarter "will expand as the number of Jews in the Old City continues to grow while the Armenian population withers."[46] The location of the Armenian Quarter athwart the main access roads between the Israeli-controlled West Jerusalem and the holy sites within the Jewish Quarter and the Western Wall has made Armenian properties a prime real estate in Israeli eyes.[45]

According to Reuters, the Armenian Patriarchate "share[s] a view held by the mostly Muslim Palestinians—that Israel's designation of the whole city as capital of the Jewish state means its control of residence and building permits is being used to press Arabs and other non-Jews to give up and leave."[47] Israeli sovereignty over the Armenian Quarter would be, according to Usher, the "worst future imaginable" for the Armenian community.[45] Members of Jerusalem's Armenian community have voiced concerns about the Israeli government's policies and commitment to preserving their community's presence in the Old City.[48]

Ongoing issues

A major obstacle for the Armenians residing in the Armenian Quarter is their Jordanian citizenship[49] (from before 1967),[4] because of which the Israeli government considers them "permanent residents"—the same status as Palestinians.[44] The Jerusalem Post wrote in 2005 that the Israeli bureaucracy "considers Jerusalem Armenians to be Palestinians, which means endless delays in getting documents, and hassles at the airport."[4] A map published by the United Nations Office for the Coordination of Humanitarian Affairs (OCHA) in November 2015 indicated the Armenian Quarter in the color reserved for Palestinian communities.[50] According to Armenian researcher Tamar Boyadjian, because Armenians are considered Palestinians for all legal purposes they have difficulty obtaining travel and marriage documents.[49]

Graham Usher, a Palestine-based foreign correspondent of several Western newspapers, wrote in 2000 in a publication of the Beirut-based Institute for Palestine Studies that the Armenians "were burdened with the status of being Palestinian 'residents' but ethnically Armenian. And indeed their lives, properties and heritage have been bound by the same Israeli constraints as their Palestinian compatriots."[45] The Economist also wrote in 2000 that Armenians have faced restrictions on their lives similar to those imposed on the Palestinians, such as prevention of construction of new buildings in the Armenian Quarter.[44] The limited space in the overpopulated district makes housing expensive and according to Boyadjian, "Most Armenians, given their current income, simply cannot afford to maintain their primary residence there."[49]

The Armenian Patriarchate has voiced concerns about the Israeli police not treating spitting by Haredi Jews on Armenian clergy, students and teachers as hate crime. Furthermore, clergy who have lived at the Armenian monastery compound for decades do not have residency status, and, thus, "pay as tourists for public services such as healthcare."[51] As of mid-2019 a memorial to the Armenian genocide on church property "remains closed to visitors because the municipality has delayed approving construction of the entrance."[51]

Cows' Garden controversy

In September 2021 Armenian-American journalist Harut Sassounian wrote that a plot of land called Cows' Garden (Goveroun Bardez) in the Armenian Quarter was leased by the Armenian Patriarchate to Danny Rubenstein, a Jewish businessman from Australia. Father Baret Yeretzian, director of the Patriarchate's real estate department, who confirmed the deal, told him that the land was leased for 98 years and Rubenstein plans to build a luxurious hotel on the property.[52] The Armenian Patriarchate said the deal, approved by the Holy Synod, was signed with "a corporate from the United Arab Emirates" and was expected to receive a net income of hundreds of thousands of dollars.[53][54] The Mother See of Holy Etchmiadzin, the leading body of the Armenian Church, said the situation had disrupted the "internal solidarity and unity" within the Patriarchate and "reduce[d its] reputation." Catholicos Karekin II urged Patriarch Nourhan Manougian to "reflect on the concerns through proper interpretation, and to restore solidarity in the Brotherhood."[55]

Ramzi Khoury, head of the Palestinian Higher Presidential Committee for Churches Affairs in Palestine, called the land transactions in the Armenian Quarter a violation of international law as Palestinians consider the area an "integral part of the Palestinian occupied territories."[56] Armenia's Foreign Minister Ararat Mirzoyan discussed the issue with his counterparts from Jordan (Ayman Safadi),[57] Palestine (Riyad al-Maliki),[58] and Israel (Yair Lapid).[59]

Demographics

Writing in 2000, Graham Usher estimated that the Armenian Quarter had a population of 1,200.[45] According to a 2007 study, the quarter housed 2,424 people (6.55% of Old City's total).[7]

Decline of the Armenian population

 
Armenian scouts during Easter parade

Armenians began emigrating from Jerusalem's Old City in the mid-20th century,[45] being in the middle of the conflict between Arabs and Jews,[44][45] mainly since the 1948 Arab–Israeli War, and what Daphne Tsimhoni characterized as "their feeling of loneliness."[60] The lack of a longstanding political solution to the Israeli–Palestinian conflict for Jerusalem has been cited as the main cause of the decrease in the number of Armenians in the Old City, which fell by almost half from 1,598 in 1967 to 790 in 2006. Meanwhile, the Muslim population increased from 16,681 to 27,500 and the Jewish population from 0 (after their expulsion under Jordanian rule) to 3,089.[61]

The exodus of the Armenians intestified following the breakout of the First Intifada in 1987.[49] According to Tsolag Momjian, the honorary Armenian consul in Jerusalem, as of 2009 around 600 Armenians lived in the Armenian Quarter (out of the total 2,000 Armenians in all of Jerusalem).[62] Two articles, published in 2010 and 2011, put the number of Armenians in the Armenian Quarter as low as 500.[46][48]

 
A street in the quarter

Despite the drastic decline in the number of Armenians, Israeli scholar Daphne Tsimhoni wrote in 1983 that "the existence of their church headquarters in Jerusalem provides for the continued presence of some clergy and a certain number of laity."[63] On the contrary, American linguist Bert Vaux argued in 2002 that the Armenian community of Jerusalem is "in immediate danger of disappearing—the wealthy move into other parts of Jerusalem, and the closed environment in the Armenian Quarter spurs many to move to Beirut or the West."[64] Armenian author Matthew Karanian wrote about the Armenian community of Jerusalem in 2010 as follows:[48]

The survival of the community is today in peril. The population is dwindling. ... If the Old City were divided up today, the Armenians might barely command one street. They certainly would not lay claim to an entire Quarter, as they have for centuries.

Subgroups

Haytayan identifies three groups of Armenians living within the Armenian Quarter The first group includes monks and clergymen (around 50),[65] who live within the monastery. Lay people are divided into two groups: those living within the monastery compound, and those living in the Armenian Quarter, but outside of the monastery walls. Around two-thirds of lay persons reside within the monastery walls. Locally known as vanketsi (վանքեցի, lit. "those from the convent"), they number up to 700 people.[65] They do not pay rent (or pay only a symbolic amount) to the patriarchate.[6][16] Those living outside of the monastery walls are called kaghakatsi (քաղաքացի, lit. "city-dwellers"). Their ancestry goes back centuries. They pay only municipal taxes.[16][6]

Bert Vaux identifies two subgroups of Armenians:

  • k‘ałak‘ac‘is ("citizens" or "city dwellers") are the indigenous Armenian-speaking inhabitants of the quarter. They live outside the monastery walls, and attend the Church of the Holy Archangels (Hreshtakapetats).
  • k‘ałt‘agans ("[im]migrants") are descendants of Armenians from various parts of the Ottoman Empire who moved to Jerusalem following the 1915 genocide. They attend services at the cathedral of St. James. According to Vaux, "In the period immediately after their arrival they were referred to by the k‘ałak‘ac‘is as zuwar, the Arabic word for ‘visitors’. The k‘ałt‘agans in turn are reported to have labelled the k‘ałak‘ac‘is as p‘is arab ‘dirty Arab’. The two groups each remained wary of the other for some time, and in fact did not intermarry on a significant scale until after World War II. Relations subsequently improved."[66]

Language

The Armenian dialect spoken in Jerusalem is highly distinctive, because it was geographically relatively isolated from the rest of the Armenian-speaking world, and Arabic has a significant influence on it. Those Armenians whose ancestors came from Turkey following the 1915 genocide speak Turkish-influenced Western Armenian.[67]

Landmarks and institutions

 
A detailed map of the monastery compound.[68]

Armenian

Religious

  • Cathedral of St. James (Սուրբ Յակոբեանց վանք, Surb Hakobeants vank) is thought to have been founded in the 4th century, but the current structure dates to the 12th century.[69]
  • St. Toros Church (Սուրբ Թորոս եկեղեցի, Surb T'oros yekeğetsi). According to local tradition, the church was built between 1270 and 1289 by Hethum I, the Armenian King of Cilicia in memory of his son, Toros, who was killed in a battle. The church was renovated to its current state in 1727.[70]
  • Church of the Holy Archangels (Սրբոց Հրեշտակապետաց եկեղեցի, Srbots Hreštakapetats yekeğetsi; Deir Al Zeitoun) was founded in the 12th century probably on the ruins of an ancient church in the 4th century.[69]

Educational

  • The Alex and Marie Manoogian Seminary (Ալեքս եւ Մարի Մանուկեան Ժառանգաւորաց Վարժարան) was founded in 1975 through financing of Armenian-American businessman and philanthropist Alex Manoogian.[71][72]
  • Sts. Holy Translators' School (Սրբոց թարգմանչաց վարժարան, Srbots t'argmančats varžaran) contains a kindergarten, elementary and secondary schools[73] with a total of around 150 students (as of 2000).[16]

Cultural

The Armenian monastery compound in Jerusalem is considered to be the "largest and most valuable treasury" of Armenian art and cultural artifacts outside Armenia.[74] Some of the most valuable possessions of the Patriarchate are not normally on display, some of those being kept in a special vault.[74][75] Among the treasured possessions are the miniatures of Toros Roslin (c. 1210–1270), the most prominent Armenian manuscripts illuminator (four of the extant seven are in Jerusalem), kondaks (pastorals) issued by the Catholicos and the Patriarch in 1064, Saladin's writ instructing Muslims not to harm Armenians in the wake of him recapturing Jerusalem from the Crusaders in 1187, the Covenant of Prophet Muhammad guaranteeing the Armenian Christians of Jerusalem their rights and properties,[76] and one of the very few surviving medieval Armenian wooden church doors with carved inscriptions (a 14th-century specimen).[74]

  • The St. James Press (տպարան Սրբոց Յակոբեանց, tparan Srbots Hakobeants) was founded in 1833.[77]
  • The Mardigian Museum, full name Helen and Edward Mardigian Museum of Armenian Art and Culture, is housed by a two-storey, 700 m2 building.[78][74] It was opened in 1969 but had to close again in the mid-1990s, given the very poor state of the building, a situation not changed at least until 2017,[74] in spite of some renovation work being done after 2009.[79] The museum exhibits a number of historical and religious artifacts, such as rugs, coins, copper cauldrons, ceramic tiles, an ancient world map in Armenian, and a replica of Gutenberg's printing press said to be the first one used in Jerusalem, etc.[78][74] It also has a section on the 16 centuries of Armenian history in the Holy Land, and one dedicated to the 1915 Armenian Genocide at the hands of the Ottomans.[74][80][75]
  • Calouste Gulbenkian Library (Կիւլպէնկեան Մատենադարան), founded in 1925 through financing of British-Armenian businessman and philanthropist Calouste Gulbenkian, for whom it is named.[81] Officially opened on 23 October 1932,[82] it is considered "one of the world's most comprehensive Armenian intellectual resource centers" with its 100,000 book collection.[83][16] On its opening day, it contained 25,037 volumes (14,518 in Armenian and 11,519 in other languages).[84] Three decades later, in 1963, the number reached around 50,000.[85]
  • St. Toros Manuscript Library, founded in 1897,[86] holds 3,890 inventoried and cataloged Armenian manuscripts,[87] making it the second largest in the world, after the Matenadaran in Yerevan, Armenia.[88][87] In 1931, the number of cataloged manuscripts stood at 2,720.[89]

Other

Non-Armenian

Churches[d]
  • The Syriac Orthodox St. Mark's Monastery is located on Ararat St.[93] The Assyrians/Syriacs share the Armenians' miaphysitism and "hence tended to prefer to live under the 'umbrella' of the larger and stronger Armenian community."[94]
  • The Greek Orthodox Church of Saint George, with monastery
  • Christ Church, a 19th-century Protestant church
  • The Maronite Church (also known as St. Maroun's House), the only Maronite place of worship in Jerusalem[95]
  • Crusader Church of St. Thomas Alemannorum (possibly misread from "Armeniorum"), in ruins[96]
Other

Political status and views

The United Nations General Assembly considers East Jerusalem of which the Old City is part, to be "Occupied Palestinian Territory".[98]

 
The flag of Armenia in one of the quarter's streets

Armenian views

The "quiet political consensus" among the Armenians of Jerusalem, according to The Economist, is that the Old City should be "neither Palestinian nor Israeli but rather an international 'space', governed by representatives of the three faiths ... and protected by the United Nations and other international bodies."[44] According to Graham Usher, many Armenians cautiously identify with the Palestinian struggle, but few of them "would advocate exclusive Palestinian sovereignty over the Old City."[45]

Furthermore, Armenians consider the Armenian Quarter to be part of the Christian Quarter.[99] This stance was reaffirmed by Armenia's Foreign Minister Vartan Oskanian, who in late 2000 stated that Armenia was against the separation of the Armenian and Christian Quarters.[100]

Aram I, the head of the Holy See of Cilicia, one of the sees of the Armenian Apostolic Church (based in Lebanon), stated in a 2017 meeting with Lebanese President Michel Aoun that Jerusalem should be an "open city for the three monotheistic religions: Jewish, Christian, and Muslim, and that the religious rights of these peoples should be protected within Jerusalem." Aram I also rejected the United States recognition of Jerusalem as capital of Israel.[101]

U.S. Old City division proposal

At the 2000 Camp David Summit, U.S. President Bill Clinton proposed the division of the Old City, according to which the Armenian Quarter would be put under de jure Israeli sovereignty along with the Jewish Quarter, while the Palestinians would be granted a "certain degree of sovereignty" over the Christian and Muslim Quarters.[45] Israeli Prime Minister Ehud Barak conditionally embraced the proposal.[45]

Palestinian views

Yasser Arafat rejected the US proposal at the 2000 Camp David Summit for the Old City's division and stated: "The Armenian quarter belongs to us. We and Armenians are one people."[16][46] He told Clinton, "My name is not Yasir Arafat, it is Yasir Arafatian," making his name sound Armenian. "I will not betray my Armenian brothers," Arafat said about leaving the Armenian Quarter under Israeli rule.[102] Commenting on his statements, historians Barry Rubin and Judith Colp Rubin wrote that "there was no reason to believe that the Armenians preferred his control [over Israeli control]."[102]

In a 2011 meeting with the leaders of various Christian communities in Ramallah Palestinian President Mahmoud Abbas stated: "The Palestinian leadership sticks to its position that considers the Armenian Quarter an integral part of east Jerusalem, the capital of the independent Palestinian state."[103] According to the Palestine Papers, leaked by Al Jazeera in 2011, chief Palestinian negotiator Saeb Erekat proposed a geographical division of the Old City at an October 2009 meeting, according to which Israel would acquire sovereignty over the entire Jewish Quarter and "part of the Armenian Quarter."[104]

Israeli and Jewish views

Israel maintains that all of Jerusalem ("complete and united"), including the Old City, is its capital according to the 1980 Jerusalem Law.[105] In a 1975 article, Rabbi Yakov Goldman called for Israeli sovereignty over all of Old Jerusalem. He wrote of the Armenian Quarter:[106]

In the Armenian Quarter only one sector is actually occupied by the Armenian compound. The Armenian compound has a wall around it enclosing the big cathedral and its adjoining buildings. The rest of the quarter had to have a name. It wasn't Jewish, it wasn't Moslem, it wasn't Christian. So they applied to this section the name of its neighbor Armenian—simply a convenient fiction.

Christian views

 
A 1997 Armenian stamp depicting the Armenian Quarter and the St. James monastery

In 2000 the Armenian, Greek Orthodox and Latin Patriarchs of Jerusalem sent a "strongly worded" letter to the negotiators at the Camp David Summit,[16] stating: "We regard the Christian and Armenian Quarters of the Old City as inseparable and contiguous entities that are firmly united by the same faith."[107][108] Pope Benedict XVI, during his 2009 visit to St. James Cathedral, stated:[109][110]

From the first Christian centuries, the Armenian community in Jerusalem has had an illustrious history, marked not least by an extraordinary flourishing of monastic life and culture linked to the holy places and the liturgical traditions which developed around them. This venerable Cathedral Church, together with the Patriarchate and the various educational and cultural institutions attached to it, testifies to that long and distinguished history.

See also

References

Notes
  1. ^ currently mostly known as Երուսաղէմի հայկական թաղամաս, Yerusaghemi haykakan t'aghamas. reformed orthography: Երուսաղեմի հայկական թաղամաս; Western Armenian pronunciation: Yerusaghemi haygagan t'aghamas
  2. ^ "Apart from their monophysite views there is no reason why the Armenian community should not live happily with the other groups in the Christian Quarter. Yet, David Street is a dividing line of more than just theological significance, for the Armenians with their separate language and culture from the Arabs also have an almost exclusively commercial economic basis. Apart from the comparatively close relations between the Syrian Orthodox Community and the Armenians for theological reasons, the Armenians have preferred to separate themselves from Arabs of all faiths."[3]
    "The difference, as I see it, is that by and large most of the Christian communities here are Palestinian ethnically, whereas the Armenians have their own ethnic identity as Armenians, and that is where in some sense they stand out or differ."[4]
  3. ^ The traditional date is 301 AD. A growing number of authors argue that the correct date is 314 by citing the Edict of Milan.[9][10] Elizabeth Redgate writes that "the scholarly consensus is to prefer c. 314."[11]
  4. ^ "The remaining third includes churches of four other denominations: Syriac Orthodox, Greek Orthodox, Maronite and Anglican."[91] "... four other denominations (Syrian, Maronite Catholic, Greek Orthodox, and Anglican) have churches in this part of the city."[92]
Citations
  1. ^ Ormanian 1931, p. 4.
  2. ^ Deyirmenjian, Sevan (6 May 2013). . Jamanak (in Armenian). Istanbul. Archived from the original on 28 March 2016. ...պաշտօնապէս իսկ կոչուելով «Հայոց թաղ» անունով:{{cite news}}: CS1 maint: bot: original URL status unknown (link)
    . armenische-kirche.ch (in Armenian). Zürich: Diocese of the Armenian Apostolic Church in the German Switzerland. Archived from the original on 25 March 2016. Retrieved 11 November 2015. Իսկ հայոց թաղի բնակիչները...(, )
  3. ^ Hopkins 1971, p. 76.
  4. ^ a b c d e Golan, Patricia (11 February 2005). . The Jerusalem Post. Archived from the original on 1 February 2015.{{cite news}}: CS1 maint: bot: original URL status unknown (link) (, ))
  5. ^ a b "The Armenian Quarter". Jewish Virtual Library.
  6. ^ a b c Haytayan 2011, p. 180.
  7. ^ a b Khamaisi et al. 2009, pp. 22, 71.
  8. ^ Arnon 1992, p. 5.
  9. ^ Panossian, Razmik (2006). The Armenians: From Kings and Priests to Merchants and Commissars. New York: Columbia University Press. p. 42. ISBN 978-0-231-51133-9.
  10. ^ Hastings, Adrian; Mason, Alistair; Pyper, Hugh, eds. (2000). The Oxford Companion to Christian Thought. Oxford University Press. p. 39. ISBN 978-0-19-860024-4.
  11. ^ Redgate, A. E. (2000). The Armenians. Oxford: Blackwell Publishing. p. 314. ISBN 978-0-631-22037-4.
  12. ^ a b Hewsen 2001, p. 89.
  13. ^ a b c Grgearyan, Hakob; Hakobjanyan, Davit (1977). "Երուսաղեմ [Jerusalem]". Soviet Armenian Encyclopedia Volume 3. pp. 641–642.
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Bibliography

Books & book chapters

  • Azarya, Victor (1984). The Armenian Quarter of Jerusalem. University of California Press. ISBN 978-0-520-04749-5.
  • Bremer, Joerg (2007). "Swan Song in the Holy Land: The Armenian Quarter in Jerusalem". In v. Voss, Huberta (ed.). Portraits of Hope: Armenians in the Contemporary World. Berghahn Books. pp. 271–274. ISBN 9781845452575.
  • Hewsen, Robert H. (2001). Armenia: A Historical Atlas. Chicago: University of Chicago Press. ISBN 978-0-226-33228-4.
  • Kark, Ruth; Oren-Nordheim, Michal (2001). Jerusalem and Its Environs: Quarters, Neighborhoods, Villages, 1800–1948. Wayne State University Press. ISBN 978-0-8143-2909-2.
  • Naguib, Nefissa (2008). "Armenian Memories of Relief in Jerusalem". In Naguib, Nefissa; Okkenhaug, Inger Marie (eds.). Interpreting Welfare and Relief in the Middle East. Brill Publishers. pp. 35–56. ISBN 978-9004164369.
  • Ormanian, Malachia (1931). Հայկական Երուսաղէմ (Armenian Jerusalem) (in Armenian). Jerusalem: St. James Press.
  • Vaux, Bert (2002). "The Armenian Dialects of Jerusalem". In Ervine, Roberta R; Stone, Michael E.; Stone, Nira (eds.). The Armenians in Jerusalem and the Holy Land. Peeters Pub & Booksellers. pp. 1–19. CiteSeerX 10.1.1.18.4523. ()

Journal articles

  • Arnon, Adar (1992). "The Quarters of Jerusalem in the Ottoman Period". Middle Eastern Studies. 28 (1992): 1–65. doi:10.1080/00263209208700889. JSTOR 4283477.
  • Der Matossian, Bedross (2011). "The Armenians of Palestine 1918–48". Journal of Palestine Studies. 41 (1): 24–44. doi:10.1525/jps.2011.XLI.1.24. JSTOR 10.1525/jps.2011.XLI.1.24.
  • Haytayan, Laury (2011). "Armenian Christians In Jerusalem: 1700 Years of Peaceful Presence". Politics and Religion Journal. 5 (2): 179–195. doi:10.54561/prj0502179h.
  • Martirosyan, Hmayak (2001). "Международный статус Иерусалима и местная армянская община [International Status of Jerusalem and Local Armenian Community]". Patma-Banasirakan Handes (in Russian) (2): 50–57. ISSN 0135-0536.
  • Tsimhoni, Daphne (1983). "Demographic Trends of the Christian Population in Jerusalem and the West Bank 1948–1978". Middle East Journal. 37 (1): 54–64. JSTOR 4326524.
  • Hopkins, I. W. J (1971). "The four quarters of Jerusalem". Palestine Exploration Quarterly. 103 (2): 68–84. doi:10.1179/peq.1971.103.2.68.

Other

  • Khamaisi, Rassem; Brooks, Robert; Margalit, Meir; Nasrallah, Rami; Yunan, Michael; Owais, Abdalla (2009), (PDF), Jerusalem: International Peace and Cooperation Center, ISBN 978-965-7283-16-5, archived from the original (PDF) on 28 September 2013 ()
  • Manoogian, Sylva Natalie (2013). "The Calouste Gulbenkian Library, Armenian Patriarchate of Jerusalem, 1925–1990: An Historical Portrait of a Monastic and Lay Community Intellectual Resource Center" (dissertation). University of California, Los Angeles.

External links

  • Armenian Jerusalem
 
Wikimedia Commons has media related to Armenian Quarter, Jerusalem.

Coordinates: 31°46′30″N 35°13′46″E / 31.775°N 35.2294444°E / 31.775; 35.2294444

March 03, 2023
armenian, quarter, other, armenian, quarters, list, armenian, ethnic, enclaves, arabic, حارة, الأرمن, harat, arman, hebrew, הרובע, הארמני, rova, armeni, armenian, Հայոց, թաղ, hayots, four, sectors, walled, city, jerusalem, located, southwestern, corner, city, . For other Armenian quarters see List of Armenian ethnic enclaves The Armenian Quarter Arabic حارة الأرمن Harat al Arman Hebrew הרובע הארמני Ha Rova ha Armeni Armenian Հայոց թաղ Hayots t agh 1 2 a is one of the four sectors of the walled Old City of Jerusalem Located in the southwestern corner of the Old City it can be accessed through the Zion Gate and Jaffa Gate It occupies an area of 0 126 km 126 dunam which is 14 of the Old City s total In 2007 it had a population of 2 424 6 55 of Old City s total In both criteria it is comparable to the Jewish Quarter The Armenian Quarter is separated from the Christian Quarter by David Street Suq el Bazaar and from the Jewish Quarter by Habad Street Suq el Husur The Armenian Quarter without the area Israel considers part of the Jewish Quarter The Patriarchate compound light grey includes the Cathedral of St James dark grey The Armenian presence in Jerusalem dates back to the 4th century AD when Armenia adopted Christianity as a national religion and Armenian monks settled in Jerusalem Hence it is considered the oldest living diaspora community outside the Armenian homeland Gradually the quarter developed around the St James Monastery which dominates the quarter and took its modern shape by the 19th century The monastery houses the Armenian Apostolic Church s Jerusalem Patriarchate which was established as a diocese in the 7th century AD The patriarchate is the de facto administrator of the quarter and acts as a mini welfare state for the Armenian residents The Armenian community has been in decline since the mid 20th century and is in immediate danger of disappearing according to Bert Vaux Though formally separate from Greek Orthodox and Latin Catholic Christians the Armenians consider their quarter to be part of the Christian Quarter The three Christian patriarchates of Jerusalem and the government of Armenia have publicly expressed their opposition to any political division of the two quarters The central reasons for the existence of a separate Armenian Quarter is the miaphysitism and distinct language and culture of the Armenians who unlike the majority of Christians in Jerusalem also in Israel and Palestine are neither Arab nor Palestinian b Contents 1 Location borders and surface 2 History 2 1 Origins 2 2 Byzantine and Early Muslim periods 2 3 Crusader Ayyubid and Mamluk periods 2 4 Ottoman period 2 5 World War I British and Jordanian periods 2 6 Israeli period and Jewish settlement 2 7 Ongoing issues 3 Demographics 3 1 Decline of the Armenian population 3 1 1 Subgroups 3 1 2 Language 4 Landmarks and institutions 4 1 Armenian 4 1 1 Religious 4 1 2 Educational 4 1 3 Cultural 4 1 4 Other 4 2 Non Armenian 5 Political status and views 5 1 Armenian views 5 2 U S Old City division proposal 5 3 Palestinian views 5 4 Israeli and Jewish views 5 5 Christian views 6 See also 7 References 8 Bibliography 8 1 Books amp book chapters 8 2 Journal articles 8 3 Other 9 External linksLocation borders and surface EditThe Armenian Quarter is located in the southwestern corner of Jerusalem s Old City 5 The quarter can be accessed through the Zion Gate and Jaffa Gate 6 According to a 2007 study published by the International Peace and Cooperation Center the quarter occupies an area of 0 126 km2 126 dunam which is 14 of the Old City s total 7 The Armenian Quarter is formally separated from the Christian Quarter by David Street Suq el Bazaar and by Habad Street Suq el Husur from the Jewish Quarter 8 History EditArmenian Orthodox Patriarchate Rd signs in Hebrew top Arabic middle English bottom and Armenian bottom photo Origins Edit In the early 4th century c Armenia under king Tiridates III became the first country to adopt Christianity as a state religion A large number of Armenian monks are recorded to have settled in Jerusalem as early as the 4th century 12 13 after the uncovering of Christian holy places in the city 14 However the first written records are from the 5th century 15 Jerusalem is thus considered the oldest living diaspora community outside the Armenian homeland 16 Philip Marsden wrote that the survival of Armenians in Jerusalem most intense of all cities proves their extraordinary resilience 17 Armenian churches were constructed during that period including the St James Monastery 18 The latter was last expanded in the mid 12th century 19 An Armenian scriptorium was in operation by the mid 5th century 20 A secular community composed of merchants and artisans was established in the 6th century in the Zion Quarter where an Armenian street existed Ruda Armeniorum 13 21 Byzantine and Early Muslim periods Edit In the First Council of Dvin 506 the Armenian Church broke off from Chalcedonian Christianity by rejecting the dual nature of Christ which was agreed upon in the Council of Chalcedon of 451 Thus the Armenians found themselves in direct confrontation with the Byzantine Empire Emperor Justinian I persecuted whom he considered to be Monophysite Armenians forcing them to leave Jerusalem 20 A 7th century Armenian chronicler mentioned the existence of seventy Armenian monasteries in the Holy land some of which have been revealed in excavations 12 The Byzantines ceded Jerusalem to the Rashidun Caliphate after a siege in 637 Until this point Jerusalem had a single Christian bishop In 638 AD 20 Armenians established their own archbishop Abraham I 22 He was officially recognized by Rashidun Caliph Umar 23 The foundation of the Armenian migration to Jerusalem thus solidified 15 Crusader Ayyubid and Mamluk periods Edit In the 12th century around one thousand Armenians moved to Jerusalem with the Crusaders presumably mainly from the Armenian Kingdom of Cilicia 15 The entrance to St James monastery In 1311 during Mamluk rule Archbishop Sarkis 1281 1313 assumed the title of patriarch according to a decree by Sultan al Nasir Muhammad 21 In the 1340s the Armenians were permitted to build a wall around their quarter This signified that the Mamluk rulers felt that the quarter did not pose a threat Destroying city walls and fortifications had been a staple of Mamluk governance in order to prevent the Crusaders from returning and reestablishing their rule The Mamluk government also engraved the following declaration in Arabic on the western entrance to the quarter The order of our master Sultan Jaqmaq has been issued which stipulates that the taxes levied ahdaiha recently by the town governor regarding the payment by the Armenian enclosure dayr alarmani be cancelled and it has been requested that this cancellation be recorded in the Honored Books in the year 854 of the Hijra 1451 C E Anyone who renews the payment or again takes any tax of extortion is damned son of the damned and the curse of Allah will be upon him 24 Jerusalemite historian Mujir al Din provided a detailed description of pre Ottoman Jerusalem in 1495 in which he mentioned Dir el Arman Monastery of the Armenians or Kanisat Mar Ya qub St James Cathedral 25 Ottoman period Edit An Armenian priest in Jerusalem c 1900 pictured smoking a hookah with the Dormition Abbey in the background The Ottomans tolerated the presence of non Muslim Dhimmi communities including the Christian Armenians There was religious tolerance and an Ottoman administration existed to sort out religious differences between the rival Christian churches and Muslims Israeli historians Kark and Oren Nordheim wrote in 2001 The Armenian Quarter although Christian represented a distinct ethnic group with its particular language and culture intent on retaining separate identity and unity minimizing the contacts with Arabs and the Ottoman authorities for fear of persecution 26 Many members of the Armenian community in Jerusalem spoke Arabic in addition to Armenian 27 In 1538 the current walls of Jerusalem were completed on the orders of Sultan Suleiman the Magnificent These walls along with the internal walls built by the Armenians determined the outline of the quarter In the 1562 63 record only 189 Armenians were counted whereas 640 were counted by the Ottomans in 1690 an increase of 239 28 According to the chronicler Simeon Lehatsi only some twelve Armenian families lived in Jerusalem in 1615 16 13 The significant increase in the population in 1690 is attributed to urbanization experienced by the Armenians and other Christians Thus Armenians came to make up 22 9 of Jerusalem s Christians by 1690 becoming the second largest Christian community 28 In the 19th century most of the Armenian and Christian quarters had European style gable roofs as opposed to the domes preferred in the Muslim and Jewish quarters 29 In 1833 the Armenians established the city s first printing press 19 30 31 32 A seminary was opened in 1857 20 In 1855 the first photographic workshop in Jerusalem was founded in the Armenian Quarter 19 Schools for boys 1840 and girls 1862 were united in 1869 under the name Holy Translators School 20 and became the first coeducational school in Jerusalem 4 An 1883 map of the Old City showing the four quarters In 1854 Karl Marx reported 350 Armenians in Jerusalem 33 In 1883 102 Armenian families 8 constituted the third largest Christian community in the Old City after the Greek Orthodox and Catholic Latin communities 34 Besides these residents in the same year 46 Armenian priests and monks and 55 servicemen lived within the St James Monastery 35 According to the 1905 Ottoman census in the Old City the Armenian Quarter had a population of 382 of which Armenians 121 comprised less than one third 31 7 Jews 127 made up 33 2 other Christians 94 24 6 and Muslims 40 10 5 36 The Jews who numbered a little more than the Armenians inhabited the eastern part of the Armenian Quarter which in the second half of the nineteenth century became the western part of the Jewish Quarter 37 World War I British and Jordanian periods Edit Prior to World War I there were some 2 000 3 000 Armenians in Palestine mostly in Jerusalem which was captured by the British in 1917 From 1915 and onward thousands of Armenian genocide survivors from Cilicia Adana Vilayet found refuge and settled in the quarter increasing its population 38 39 In 1925 around 15 000 Armenians are believed to have lived in all of Palestine with the majority in Jerusalem 40 During the British Mandate period the number of Armenians is estimated to have reached up to 20 000 40 31 However the 1931 British census showed only 3 524 Armenians in all of Palestine 40 In 1947 around 1 500 Armenians from Palestine repatriated to Soviet Armenia as part of the Soviet government s efforts to boost Armenia s population by a large scale repatriation of ethnic Armenians mostly from the Middle East This marked the beginning of the long term decline of the Armenian community of Jerusalem 41 During the 1948 Arab Israeli War the Armenian Quarter was damaged by bombs 5 It housed many Armenians from around Palestine An Armenian civil guard armed with what Der Matossian describes as makeshift weapons was formed to defend the quarter Over 40 Armenians died during the war 42 Israeli period and Jewish settlement Edit See also Armenians in Israel Jerusalem s Old City came under Israeli control in the aftermath of the Six Day War in 1967 However the Armenian patriarchate is the de facto administrator of the quarter and acts as a mini welfare state for the Armenian residents 4 The Arab Israeli conflict significantly affected the quarter s politically uninvolved Armenian population A 1992 article published by the Catholic Near East Welfare Association stated that Armenians in Jerusalem try to maintain good relations with Arabs and Israelis but they do not deny that their community has been affected by tensions in the city 19 A map of the southern part of the Old City showing the four quarters and the area within the Armenian Quarter expropriated in dark blue for the reconstruction of an extended Jewish Quarter in 1968 according to the Palestinian Academic Society for the Study of International Affairs 43 During the Jordanian rule of the eastern Jerusalem 1948 67 no Jews were allowed to live in the Old City Since the start of Israeli rule of the Old City in 1967 the Jewish Quarter has expanded by some 40 and by 2000 71 12 or 81 14 of the 581 properties in the Armenian Quarter were owned by Jews 44 45 The Armenian community is concerned that the Jewish Quarter will expand as the number of Jews in the Old City continues to grow while the Armenian population withers 46 The location of the Armenian Quarter athwart the main access roads between the Israeli controlled West Jerusalem and the holy sites within the Jewish Quarter and the Western Wall has made Armenian properties a prime real estate in Israeli eyes 45 According to Reuters the Armenian Patriarchate share s a view held by the mostly Muslim Palestinians that Israel s designation of the whole city as capital of the Jewish state means its control of residence and building permits is being used to press Arabs and other non Jews to give up and leave 47 Israeli sovereignty over the Armenian Quarter would be according to Usher the worst future imaginable for the Armenian community 45 Members of Jerusalem s Armenian community have voiced concerns about the Israeli government s policies and commitment to preserving their community s presence in the Old City 48 Ongoing issues Edit A major obstacle for the Armenians residing in the Armenian Quarter is their Jordanian citizenship 49 from before 1967 4 because of which the Israeli government considers them permanent residents the same status as Palestinians 44 The Jerusalem Post wrote in 2005 that the Israeli bureaucracy considers Jerusalem Armenians to be Palestinians which means endless delays in getting documents and hassles at the airport 4 A map published by the United Nations Office for the Coordination of Humanitarian Affairs OCHA in November 2015 indicated the Armenian Quarter in the color reserved for Palestinian communities 50 According to Armenian researcher Tamar Boyadjian because Armenians are considered Palestinians for all legal purposes they have difficulty obtaining travel and marriage documents 49 Graham Usher a Palestine based foreign correspondent of several Western newspapers wrote in 2000 in a publication of the Beirut based Institute for Palestine Studies that the Armenians were burdened with the status of being Palestinian residents but ethnically Armenian And indeed their lives properties and heritage have been bound by the same Israeli constraints as their Palestinian compatriots 45 The Economist also wrote in 2000 that Armenians have faced restrictions on their lives similar to those imposed on the Palestinians such as prevention of construction of new buildings in the Armenian Quarter 44 The limited space in the overpopulated district makes housing expensive and according to Boyadjian Most Armenians given their current income simply cannot afford to maintain their primary residence there 49 The Armenian Patriarchate has voiced concerns about the Israeli police not treating spitting by Haredi Jews on Armenian clergy students and teachers as hate crime Furthermore clergy who have lived at the Armenian monastery compound for decades do not have residency status and thus pay as tourists for public services such as healthcare 51 As of mid 2019 a memorial to the Armenian genocide on church property remains closed to visitors because the municipality has delayed approving construction of the entrance 51 Cows Garden controversyIn September 2021 Armenian American journalist Harut Sassounian wrote that a plot of land called Cows Garden Goveroun Bardez in the Armenian Quarter was leased by the Armenian Patriarchate to Danny Rubenstein a Jewish businessman from Australia Father Baret Yeretzian director of the Patriarchate s real estate department who confirmed the deal told him that the land was leased for 98 years and Rubenstein plans to build a luxurious hotel on the property 52 The Armenian Patriarchate said the deal approved by the Holy Synod was signed with a corporate from the United Arab Emirates and was expected to receive a net income of hundreds of thousands of dollars 53 54 The Mother See of Holy Etchmiadzin the leading body of the Armenian Church said the situation had disrupted the internal solidarity and unity within the Patriarchate and reduce d its reputation Catholicos Karekin II urged Patriarch Nourhan Manougian to reflect on the concerns through proper interpretation and to restore solidarity in the Brotherhood 55 Ramzi Khoury head of the Palestinian Higher Presidential Committee for Churches Affairs in Palestine called the land transactions in the Armenian Quarter a violation of international law as Palestinians consider the area an integral part of the Palestinian occupied territories 56 Armenia s Foreign Minister Ararat Mirzoyan discussed the issue with his counterparts from Jordan Ayman Safadi 57 Palestine Riyad al Maliki 58 and Israel Yair Lapid 59 Demographics EditWriting in 2000 Graham Usher estimated that the Armenian Quarter had a population of 1 200 45 According to a 2007 study the quarter housed 2 424 people 6 55 of Old City s total 7 Decline of the Armenian population Edit Armenian scouts during Easter parade Armenians began emigrating from Jerusalem s Old City in the mid 20th century 45 being in the middle of the conflict between Arabs and Jews 44 45 mainly since the 1948 Arab Israeli War and what Daphne Tsimhoni characterized as their feeling of loneliness 60 The lack of a longstanding political solution to the Israeli Palestinian conflict for Jerusalem has been cited as the main cause of the decrease in the number of Armenians in the Old City which fell by almost half from 1 598 in 1967 to 790 in 2006 Meanwhile the Muslim population increased from 16 681 to 27 500 and the Jewish population from 0 after their expulsion under Jordanian rule to 3 089 61 The exodus of the Armenians intestified following the breakout of the First Intifada in 1987 49 According to Tsolag Momjian the honorary Armenian consul in Jerusalem as of 2009 around 600 Armenians lived in the Armenian Quarter out of the total 2 000 Armenians in all of Jerusalem 62 Two articles published in 2010 and 2011 put the number of Armenians in the Armenian Quarter as low as 500 46 48 A street in the quarter Despite the drastic decline in the number of Armenians Israeli scholar Daphne Tsimhoni wrote in 1983 that the existence of their church headquarters in Jerusalem provides for the continued presence of some clergy and a certain number of laity 63 On the contrary American linguist Bert Vaux argued in 2002 that the Armenian community of Jerusalem is in immediate danger of disappearing the wealthy move into other parts of Jerusalem and the closed environment in the Armenian Quarter spurs many to move to Beirut or the West 64 Armenian author Matthew Karanian wrote about the Armenian community of Jerusalem in 2010 as follows 48 The survival of the community is today in peril The population is dwindling If the Old City were divided up today the Armenians might barely command one street They certainly would not lay claim to an entire Quarter as they have for centuries Subgroups Edit Haytayan identifies three groups of Armenians living within the Armenian Quarter The first group includes monks and clergymen around 50 65 who live within the monastery Lay people are divided into two groups those living within the monastery compound and those living in the Armenian Quarter but outside of the monastery walls Around two thirds of lay persons reside within the monastery walls Locally known as vanketsi վանքեցի lit those from the convent they number up to 700 people 65 They do not pay rent or pay only a symbolic amount to the patriarchate 6 16 Those living outside of the monastery walls are called kaghakatsi քաղաքացի lit city dwellers Their ancestry goes back centuries They pay only municipal taxes 16 6 Bert Vaux identifies two subgroups of Armenians k alak ac is citizens or city dwellers are the indigenous Armenian speaking inhabitants of the quarter They live outside the monastery walls and attend the Church of the Holy Archangels Hreshtakapetats k alt agans im migrants are descendants of Armenians from various parts of the Ottoman Empire who moved to Jerusalem following the 1915 genocide They attend services at the cathedral of St James According to Vaux In the period immediately after their arrival they were referred to by the k alak ac is as zuwar the Arabic word for visitors The k alt agans in turn are reported to have labelled the k alak ac is as p is arab dirty Arab The two groups each remained wary of the other for some time and in fact did not intermarry on a significant scale until after World War II Relations subsequently improved 66 Language Edit The Armenian dialect spoken in Jerusalem is highly distinctive because it was geographically relatively isolated from the rest of the Armenian speaking world and Arabic has a significant influence on it Those Armenians whose ancestors came from Turkey following the 1915 genocide speak Turkish influenced Western Armenian 67 Landmarks and institutions Edit A detailed map of the monastery compound 68 Armenian Edit Religious Edit Cathedral of St James Սուրբ Յակոբեանց վանք Surb Hakobeants vank is thought to have been founded in the 4th century but the current structure dates to the 12th century 69 St Toros Church Սուրբ Թորոս եկեղեցի Surb T oros yekegetsi According to local tradition the church was built between 1270 and 1289 by Hethum I the Armenian King of Cilicia in memory of his son Toros who was killed in a battle The church was renovated to its current state in 1727 70 Church of the Holy Archangels Սրբոց Հրեշտակապետաց եկեղեցի Srbots Hrestakapetats yekegetsi Deir Al Zeitoun was founded in the 12th century probably on the ruins of an ancient church in the 4th century 69 Educational Edit The Alex and Marie Manoogian Seminary Ալեքս եւ Մարի Մանուկեան Ժառանգաւորաց Վարժարան was founded in 1975 through financing of Armenian American businessman and philanthropist Alex Manoogian 71 72 Sts Holy Translators School Սրբոց թարգմանչաց վարժարան Srbots t argmancats varzaran contains a kindergarten elementary and secondary schools 73 with a total of around 150 students as of 2000 16 Cultural Edit The Armenian monastery compound in Jerusalem is considered to be the largest and most valuable treasury of Armenian art and cultural artifacts outside Armenia 74 Some of the most valuable possessions of the Patriarchate are not normally on display some of those being kept in a special vault 74 75 Among the treasured possessions are the miniatures of Toros Roslin c 1210 1270 the most prominent Armenian manuscripts illuminator four of the extant seven are in Jerusalem kondaks pastorals issued by the Catholicos and the Patriarch in 1064 Saladin s writ instructing Muslims not to harm Armenians in the wake of him recapturing Jerusalem from the Crusaders in 1187 the Covenant of Prophet Muhammad guaranteeing the Armenian Christians of Jerusalem their rights and properties 76 and one of the very few surviving medieval Armenian wooden church doors with carved inscriptions a 14th century specimen 74 The St James Press տպարան Սրբոց Յակոբեանց tparan Srbots Hakobeants was founded in 1833 77 The Mardigian Museum full name Helen and Edward Mardigian Museum of Armenian Art and Culture is housed by a two storey 700 m2 building 78 74 It was opened in 1969 but had to close again in the mid 1990s given the very poor state of the building a situation not changed at least until 2017 74 in spite of some renovation work being done after 2009 79 The museum exhibits a number of historical and religious artifacts such as rugs coins copper cauldrons ceramic tiles an ancient world map in Armenian and a replica of Gutenberg s printing press said to be the first one used in Jerusalem etc 78 74 It also has a section on the 16 centuries of Armenian history in the Holy Land and one dedicated to the 1915 Armenian Genocide at the hands of the Ottomans 74 80 75 Calouste Gulbenkian Library Կիւլպէնկեան Մատենադարան founded in 1925 through financing of British Armenian businessman and philanthropist Calouste Gulbenkian for whom it is named 81 Officially opened on 23 October 1932 82 it is considered one of the world s most comprehensive Armenian intellectual resource centers with its 100 000 book collection 83 16 On its opening day it contained 25 037 volumes 14 518 in Armenian and 11 519 in other languages 84 Three decades later in 1963 the number reached around 50 000 85 St Toros Manuscript Library founded in 1897 86 holds 3 890 inventoried and cataloged Armenian manuscripts 87 making it the second largest in the world after the Matenadaran in Yerevan Armenia 88 87 In 1931 the number of cataloged manuscripts stood at 2 720 89 Other Edit Armenian Garden 90 Non Armenian Edit Churches d The Syriac Orthodox St Mark s Monastery is located on Ararat St 93 The Assyrians Syriacs share the Armenians miaphysitism and hence tended to prefer to live under the umbrella of the larger and stronger Armenian community 94 The Greek Orthodox Church of Saint George with monastery Christ Church a 19th century Protestant church The Maronite Church also known as St Maroun s House the only Maronite place of worship in Jerusalem 95 Crusader Church of St Thomas Alemannorum possibly misread from Armeniorum in ruins 96 OtherTower of David Citadel 97 Political status and views EditThe United Nations General Assembly considers East Jerusalem of which the Old City is part to be Occupied Palestinian Territory 98 The flag of Armenia in one of the quarter s streets Armenian views Edit The quiet political consensus among the Armenians of Jerusalem according to The Economist is that the Old City should be neither Palestinian nor Israeli but rather an international space governed by representatives of the three faiths and protected by the United Nations and other international bodies 44 According to Graham Usher many Armenians cautiously identify with the Palestinian struggle but few of them would advocate exclusive Palestinian sovereignty over the Old City 45 Furthermore Armenians consider the Armenian Quarter to be part of the Christian Quarter 99 This stance was reaffirmed by Armenia s Foreign Minister Vartan Oskanian who in late 2000 stated that Armenia was against the separation of the Armenian and Christian Quarters 100 Aram I the head of the Holy See of Cilicia one of the sees of the Armenian Apostolic Church based in Lebanon stated in a 2017 meeting with Lebanese President Michel Aoun that Jerusalem should be an open city for the three monotheistic religions Jewish Christian and Muslim and that the religious rights of these peoples should be protected within Jerusalem Aram I also rejected the United States recognition of Jerusalem as capital of Israel 101 U S Old City division proposal Edit At the 2000 Camp David Summit U S President Bill Clinton proposed the division of the Old City according to which the Armenian Quarter would be put under de jure Israeli sovereignty along with the Jewish Quarter while the Palestinians would be granted a certain degree of sovereignty over the Christian and Muslim Quarters 45 Israeli Prime Minister Ehud Barak conditionally embraced the proposal 45 Palestinian views Edit Yasser Arafat rejected the US proposal at the 2000 Camp David Summit for the Old City s division and stated The Armenian quarter belongs to us We and Armenians are one people 16 46 He told Clinton My name is not Yasir Arafat it is Yasir Arafatian making his name sound Armenian I will not betray my Armenian brothers Arafat said about leaving the Armenian Quarter under Israeli rule 102 Commenting on his statements historians Barry Rubin and Judith Colp Rubin wrote that there was no reason to believe that the Armenians preferred his control over Israeli control 102 In a 2011 meeting with the leaders of various Christian communities in Ramallah Palestinian President Mahmoud Abbas stated The Palestinian leadership sticks to its position that considers the Armenian Quarter an integral part of east Jerusalem the capital of the independent Palestinian state 103 According to the Palestine Papers leaked by Al Jazeera in 2011 chief Palestinian negotiator Saeb Erekat proposed a geographical division of the Old City at an October 2009 meeting according to which Israel would acquire sovereignty over the entire Jewish Quarter and part of the Armenian Quarter 104 Israeli and Jewish views Edit Israel maintains that all of Jerusalem complete and united including the Old City is its capital according to the 1980 Jerusalem Law 105 In a 1975 article Rabbi Yakov Goldman called for Israeli sovereignty over all of Old Jerusalem He wrote of the Armenian Quarter 106 In the Armenian Quarter only one sector is actually occupied by the Armenian compound The Armenian compound has a wall around it enclosing the big cathedral and its adjoining buildings The rest of the quarter had to have a name It wasn t Jewish it wasn t Moslem it wasn t Christian So they applied to this section the name of its neighbor Armenian simply a convenient fiction Christian views Edit A 1997 Armenian stamp depicting the Armenian Quarter and the St James monastery In 2000 the Armenian Greek Orthodox and Latin Patriarchs of Jerusalem sent a strongly worded letter to the negotiators at the Camp David Summit 16 stating We regard the Christian and Armenian Quarters of the Old City as inseparable and contiguous entities that are firmly united by the same faith 107 108 Pope Benedict XVI during his 2009 visit to St James Cathedral stated 109 110 From the first Christian centuries the Armenian community in Jerusalem has had an illustrious history marked not least by an extraordinary flourishing of monastic life and culture linked to the holy places and the liturgical traditions which developed around them This venerable Cathedral Church together with the Patriarchate and the various educational and cultural institutions attached to it testifies to that long and distinguished history See also EditArmenians in Israel and Palestine List of Armenian ethnic enclaves Armenia Israel relations Armenian Jewish relations Christian QuarterReferences EditNotes currently mostly known as Երուսաղէմի հայկական թաղամաս Yerusaghemi haykakan t aghamas reformed orthography Երուսաղեմի հայկական թաղամաս Western Armenian pronunciation Yerusaghemi haygagan t aghamas Apart from their monophysite views there is no reason why the Armenian community should not live happily with the other groups in the Christian Quarter Yet David Street is a dividing line of more than just theological significance for the Armenians with their separate language and culture from the Arabs also have an almost exclusively commercial economic basis Apart from the comparatively close relations between the Syrian Orthodox Community and the Armenians for theological reasons the Armenians have preferred to separate themselves from Arabs of all faiths 3 The difference as I see it is that by and large most of the Christian communities here are Palestinian ethnically whereas the Armenians have their own ethnic identity as Armenians and that is where in some sense they stand out or differ 4 The traditional date is 301 AD A growing number of authors argue that the correct date is 314 by citing the Edict of Milan 9 10 Elizabeth Redgate writes that the scholarly consensus is to prefer c 314 11 The remaining third includes churches of four other denominations Syriac Orthodox Greek Orthodox Maronite and Anglican 91 four other denominations Syrian Maronite Catholic Greek Orthodox and Anglican have churches in this part of the city 92 Citations Ormanian 1931 p 4 Deyirmenjian Sevan 6 May 2013 Քանի մը դրուագ Երուսաղէմէն Սուրբ Յակոբի հովանիին ներքոյ Jamanak in Armenian Istanbul Archived from the original on 28 March 2016 պաշտօնապէս իսկ կոչուելով Հայոց թաղ անունով a href Template Cite news html title Template Cite news cite news a CS1 maint bot original URL status unknown link Երուսաղէմահայը The Jerusalemite armenische kirche ch in Armenian Zurich Diocese of the Armenian Apostolic Church in the German Switzerland Archived from the original on 25 March 2016 Retrieved 11 November 2015 Իսկ հայոց թաղի բնակիչները Hopkins 1971 p 76 a b c d e Golan Patricia 11 February 2005 A Cloistered Community The Jerusalem Post Archived from the original on 1 February 2015 a href Template Cite news html title Template Cite news cite news a CS1 maint bot original URL status unknown link archived a b The Armenian Quarter Jewish Virtual Library a b c Haytayan 2011 p 180 a b Khamaisi et al 2009 pp 22 71 Arnon 1992 p 5 Panossian Razmik 2006 The Armenians From Kings and Priests to Merchants and Commissars New York Columbia University Press p 42 ISBN 978 0 231 51133 9 Hastings Adrian Mason Alistair Pyper Hugh eds 2000 The Oxford Companion to Christian Thought Oxford University Press p 39 ISBN 978 0 19 860024 4 Redgate A E 2000 The Armenians Oxford Blackwell Publishing p 314 ISBN 978 0 631 22037 4 a b Hewsen 2001 p 89 a b c Grgearyan Hakob Hakobjanyan Davit 1977 Երուսաղեմ Jerusalem Soviet Armenian Encyclopedia Volume 3 pp 641 642 Der Matossian 2011 p 25 a b c Vaux 2002 p 5 a b c d e f g Tchilingirian Hratch October 2000 Dividing Jerusalem Armenians on the line of confrontation Armenian International Magazine Vol 11 no 10 pp 40 44 PDF version Marsden Philip 2015 1993 The Crossing Place A Journey Among the Armenians William Collins p 7 ISBN 978 0 00 812743 5 Sanjian Avedis 1965 The Armenian Communities in Syria under Ottoman Dominion Cambridge MA Harvard University Press pp 1 6 a b c d Davis Joyce M July 1992 Jerusalem s Armenian Quarter Catholic Near East Welfare Association Archived from the original on 14 February 2015 a href Template Cite web html title Template Cite web cite web a CS1 maint bot original URL status unknown link a b c d e Hacikyan Agop Jack Basmajian Gabriel Franchuk Edward S Ouzounian Nourhan 2005 Armenians in Jerusalem The Heritage of Armenian Literature From the Eighteenth Century to Modern Times Detroit Wayne State University Press pp 32 34 ISBN 978 0 8143 3221 4 a b Martirosyan 2001 p 52 Maksoudian Krikor 2004 The Armenian Patriarchate of Jerusalem armenianchurch ed net New York Diocese of the Armenian Church of America Eastern Archived from the original on 1 February 2015 Manoogian 2013 p 30 Quoted in Joseph Drory Jerusalem During the Mamluk Period 1250 1517 in The Jerusalem Cathedra Studies in the History Archaeology Geography and Ethnography of the Land of Israel ed Lee I Levine Jerusalem Yad Izhak Ben Zvi Institute 1981 p 212 Arnon 1992 p 8 Kark Ruth and Michal Oren Nordheim 2001 Jerusalem and Its Environs Quarter Neighborhoods Villages 1800 1948 Detroit Wayne State University Press p 45 Der Matossian 2011 p 26 a b Peri Oded 2001 Christianity under Islam in Jerusalem The Question of the Holy Sites in Early Ottoman Times Ottoman Empire amp Its Heritage Leiden Brill p 20 Kark amp Oren Nordheim 2001 p 70 Naguib 2008 p 37 a b Bremer 2007 p 273 Prior Michael P Taylor William eds 1994 Christians in the Holy Land World of Islam Festival Trust p 120 ISBN 9780905035321 The first printing press in Jerusalem was an Armenian one set up in 1833 Marx Karl 15 April 1854 Declaration of War On the History of the Eastern Question New York Daily Tribune Arnon 1992 p 36 Arnon 1992 p 38 Arnon 1992 p 50 Arnon 1992 p 52 Der Matossian 2011 p 29 Shemassian Vahram 2012 Armenian Genocide Survivors in the Holy Land at the End of World War I Journal of the Society for Armenian Studies 21 247 77 a b c Der Matossian 2011 p 30 Der Matossian 2011 p 31 Der Matossian 2011 p 39 Jan de Jong 2001 Maps Old City of Jerusalem Palestinian Academic Society for the Study of International Affairs Archived from the original on 20 April 2014 a href Template Cite web html title Template Cite web cite web a CS1 maint bot original URL status unknown link a b c d e Armenians caught in the middle The Economist 7 September 2000 a b c d e f g h i j Usher Graham 2000 Fifteen Centuries and Still Counting the Old City Armenians Jerusalem Quarterly Institute for Palestine Studies 9 35 39 a b c Beltran Gray 9 May 2011 Torn between two worlds and an uncertain future Columbia Journalism School Archived from the original on 14 February 2015 a href Template Cite web html title Template Cite web cite web a CS1 maint bot original URL status unknown link Macdonald Alastair 28 June 2010 In Quarter of Jerusalem Armenians fear for future Reuters archived a b c Karanian Matthew 12 October 2010 Armenians in Jerusalem The Politics of Survival in the Holy Land Asbarez Archived from the original on 1 July 2021 a b c d Boyadjian Tamar 29 March 2013 Lamenting Jerusalem The Armenian Quarter In The Old City Asbarez Archived from the original on 6 November 2017 a href Template Cite news html title Template Cite news cite news a CS1 maint bot original URL status unknown link New movement restrictions in East Jerusalem PDF United Nations Office for the Coordination of Humanitarian Affairs 5 November 2015 Archived from the original PDF on 18 March 2016 a b Feldinger Lauren Gelfond 10 July 2019 Cultural divisions deepen in Jerusalem amid Israeli election campaign The Art Newspaper Archived from the original on 1 August 2019 Retrieved 25 September 2019 a href Template Cite journal html title Template Cite journal cite journal a CS1 maint bot original URL status unknown link Sassounian Harut 7 September 2021 New controversy looms in Jerusalem over land leased by the Patriarchate The Armenian Weekly Archived from the original on 2 November 2021 Communique from the Department of Real Estate armenian patriarchate com Armenian Patriarchate of Jerusalem 7 September 2021 Archived from the original on 3 January 2022 Arkun Aram 16 September 2021 Jerusalem Armenian Patriarchate Official Comments on New Land Lease The 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Khamaisi et al 2009 p 43 Petrosyan David May 2009 Armyane na Zemle obetovannoj Armenians in the Promised Land Noev Kovcheg in Russian Archived from the original on 6 November 2017 Retrieved 6 November 2017 Tsimhoni 1983 p 64 Vaux 2002 p 6 a b Tadevosyan Ara 20 June 2002 Armenia Nervous At Middle East Meltdown Institute for War and Peace Reporting Archived from the original on 6 November 2017 the Armenian quarter in Jerusalem home to about 50 monks and 6 700 lay residents a href Template Cite news html title Template Cite news cite news a CS1 maint bot original URL status unknown link Vaux 2002 p 2 Vaux 2002 pp 1 2 Hewsen 2001 p 271 a b Shinar Anat 30 April 2013 Jerusalem Church Over 50 Churches in the Old City jerusalem com Manoogian 2013 pp 45 46 1975 Inauguration of the Alex and Marie Manoogian seminiary in Jerusalem Armenian General Benevolent Union on Flickr Alex and Marie Manoogian to be Interred in Holy Etchmiadzin Armenian General Benevolent Union 2007 Manoogian 2013 p 43 a b c d e f g Reopening of Armenian Museum in Jerusalem is a possibility Horizon Weekly Quebec Armenian Revolutionary Federation ARF s Canadian Central Committee 2 October 2017 Retrieved 15 September 2021 a b Edward amp Helen Mardigian Museum at armenian jerusalem org Accessed 2021 09 16 Morrow John Andrew 2017 J A Morrow ed Covenant of the Prophet Muhammad with the Armenian Christians of Jerusalem Islam and the People of the Book Volumes 1 3 Critical Studies on the Covenants of the Prophet Vol 1 Cambridge Scholars Publishing pp 444 457 ISBN 9781527509672 Retrieved 16 September 2021 Manoogian 2013 p 48 a b Manoogian 2013 p 49 Armenian Museum of Jerusalem at armenia co il 23 January 2012 Church of St James at See the Holy Land Accessed 2021 09 16 Manoogian 2013 p ii Manoogian 2013 pp 54 85 Manoogian 2013 p 3 Manoogian 2013 p 88 Manoogian 2013 p 122 Manoogian 2013 p 1 a b Manoogian 2013 p 46 Coulie Bernard 2014 Collections and Catalogues of Armenian Manuscripts In Calzolari Valentina ed 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David Israeli settlements in the Occupied Palestinian Territory including East Jerusalem and the occupied Syrian Golan un org 12 January 2012 Odeh Adnan Abu 1996 Religious Inclusion Political Inclusion Jerusalem as an Undivided Capital Catholic University Law Review 45 3 692 Archived from the original on 30 January 2015 In fact the Armenians consider their quarter to be part of the Christian Quarter Mahmud Abbas gives a vague answer to question on the Armenian quarter of Jerusalem mediamax am 6 October 2011 Archived from the original on 6 November 2017 a href Template Cite news html title Template Cite news cite news a CS1 maint bot original URL status unknown link archived Արամ Ա Կաթողիկոս Կը Մերժէ Երուսաղէմը Իսրայէլի Մայրաքաղաք Նկատելու Թրամփի Յայտարարութիւնը Aztag in Armenian 8 December 2017 Archived from the original on 4 January 2022 a b Rubin Barry Colp Rubin Judith 2005 Yasir Arafat A Political Biography Oxford University Press pp 196 197 ISBN 978 0 19 518127 2 Abu Toameh Khaled 16 February 2011 Abbas says Armenian Quarter belongs to Palestinians The Jerusalem Post Archived from the original on 6 November 2017 Retrieved 26 October 2015 Carlstrom Gregg 23 January 2011 The biggest Yerushalayim Al Jazeera Archived from the original on 6 November 2017 Retrieved 26 October 2015 Basic Law Jerusalem Capital of Israel Unofficial translation knesset gov il Rabbi Yakov Goldman Winter 1975 Jerusalem Quartered Shma Yisrael Ohr Somayach International Archived from the original on 7 October 2016 Retrieved 24 October 2015 Dunn Ross 24 July 2000 Jerusalem s Church Leaders Tell Summit Not to Separate City s Christians Christianity Today Archived from the original on 6 November 2017 a href Template Cite news html title Template Cite news cite news a CS1 maint bot original URL status unknown link Letter of the Patriarchs of Jerusalem to Camp David Summit Latin Patriarch of Jerusalem 17 July 2000 Archived from the original on 27 April 2002 Visit to the Armenian Patriarchal Church of St James Address of His Holiness Benedict XVI vatican va Holy See 15 May 2009 Visit by Pope Benedict XVI to the Armenian Apostolic Patriarchal Church of St James mfa gov il Israeli Ministry of Foreign Affairs 15 May 2009 cached PDF version Bibliography EditBooks amp book chapters Edit Azarya Victor 1984 The Armenian Quarter of Jerusalem University of California Press ISBN 978 0 520 04749 5 Bremer Joerg 2007 Swan Song in the Holy Land The Armenian Quarter in Jerusalem In v Voss Huberta ed Portraits of Hope Armenians in the Contemporary World Berghahn Books pp 271 274 ISBN 9781845452575 Hewsen Robert H 2001 Armenia A Historical Atlas Chicago University of Chicago Press ISBN 978 0 226 33228 4 Kark Ruth Oren Nordheim Michal 2001 Jerusalem and Its Environs Quarters Neighborhoods Villages 1800 1948 Wayne State University Press ISBN 978 0 8143 2909 2 Naguib Nefissa 2008 Armenian Memories of Relief in Jerusalem In Naguib Nefissa Okkenhaug Inger Marie eds Interpreting Welfare and Relief in the Middle East Brill Publishers pp 35 56 ISBN 978 9004164369 Ormanian Malachia 1931 Հայկական Երուսաղէմ Armenian Jerusalem in Armenian Jerusalem St James Press Vaux Bert 2002 The Armenian Dialects of Jerusalem In Ervine Roberta R Stone Michael E Stone Nira eds The Armenians in Jerusalem and the Holy Land Peeters Pub amp Booksellers pp 1 19 CiteSeerX 10 1 1 18 4523 cached Journal articles Edit Arnon Adar 1992 The Quarters of Jerusalem in the Ottoman Period Middle Eastern Studies 28 1992 1 65 doi 10 1080 00263209208700889 JSTOR 4283477 Der Matossian Bedross 2011 The Armenians of Palestine 1918 48 Journal of Palestine Studies 41 1 24 44 doi 10 1525 jps 2011 XLI 1 24 JSTOR 10 1525 jps 2011 XLI 1 24 Haytayan Laury 2011 Armenian Christians In Jerusalem 1700 Years of Peaceful Presence Politics and Religion Journal 5 2 179 195 doi 10 54561 prj0502179h Martirosyan Hmayak 2001 Mezhdunarodnyj status Ierusalima i mestnaya armyanskaya obshina International Status of Jerusalem and Local Armenian Community Patma Banasirakan Handes in Russian 2 50 57 ISSN 0135 0536 Tsimhoni Daphne 1983 Demographic Trends of the Christian Population in Jerusalem and the West Bank 1948 1978 Middle East Journal 37 1 54 64 JSTOR 4326524 Hopkins I W J 1971 The four quarters of Jerusalem Palestine Exploration Quarterly 103 2 68 84 doi 10 1179 peq 1971 103 2 68 Other Edit Khamaisi Rassem Brooks Robert Margalit Meir Nasrallah Rami Yunan Michael Owais Abdalla 2009 Jerusalem Old City Urban Fabric and Geopolitical Implications PDF Jerusalem International Peace and Cooperation Center ISBN 978 965 7283 16 5 archived from the original PDF on 28 September 2013 archived Manoogian Sylva Natalie 2013 The Calouste Gulbenkian Library Armenian Patriarchate of Jerusalem 1925 1990 An Historical Portrait of a Monastic and Lay Community Intellectual Resource Center dissertation University of California Los Angeles External links EditArmenian Jerusalem Wikimedia Commons has media related to Armenian Quarter Jerusalem Coordinates 31 46 30 N 35 13 46 E 31 775 N 35 2294444 E 31 775 35 2294444 Retrieved from https en wikipedia org w index php title Armenian Quarter amp oldid 1133427940, wikipedia, wiki, book, books, library,

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