Three decades of Italian archaeology around Sevan, Kotayk, and Vayots Dzor trace Urartian territorial systems, agriculture, mining, local integration, and cultural continuity into late antiquity.
The study transcribes nineteenth-century Imperial Archaeological Commission reports about work in Artsakh-Karabakh and assesses their evidence for monuments and regional historical memory.
Beginning with seventh-century Arab conquest, the paper examines the names Armenian historical writers used for Muslims and asks how geography, religion, attributed qualities, and narrative setting shaped recognition of another ethnoconfessional community.
The paper reconsiders the alleged correspondence between Abgar V of Edessa and Jesus, separating later legend from historical probability and explaining its role in legitimating Armenia as an early Christian kingdom.
Using Ottoman archives and an unpublished Armenian convert's manuscript, the authors trace seventeenth-century Catholic missions and the intra-Armenian conflicts that followed conversion.
Medieval Armenian manuscript colophons are examined as primary evidence for women's lives, including relatives of scribes, female sponsors, and women commemorated for notable deeds across dispersed communities.
The study reconstructs the 1872 Constantinople premiere of Tchouhadjian's Arif's Ruse, credits librettist-performer Hovhannes Achemian and Shazik Keuyluyian, analyzes its comic genre and dramaturgy, and introduces the prelude clavier.
The article reconciles accounts by Koriwn, Movses Khorenatsi, and Lazar Parpetsi about Mashtots, the earlier Daniel script, vowel signs, and creation of the Armenian alphabet.
Ottoman Armenian expatriation photographs made between 1896 and 1908 become material for a 'looking together' method that reveals state purposes while showing emigrants repurposing official portraits of exclusion into resources for belonging.
Gregory of Tatev's logical theology is reread to show that apophatic hiddenness and divine incomprehensibility still govern his cataphatic reasoning, scriptural interpretation, spiritual practice, and claim that unknowing is highest knowledge.
Krikor Bogharian's Armenian-language diary is presented as evidence for deportation and survival around Aintab, countering scholarship that relies mainly on Ottoman archives and neglects personal Armenian testimony.
The study follows a contemporary Turkish public-theatre adaptation of Hagop Baronian's 1868 Armenian drama and analyzes how state-supported performance negotiates Ottoman Armenian history, memory, and political ambiguity.
Beginning from Armenian gerezman, the paper reconstructs a Median 'clay house' phrase, relates it to the Gathic designation for Paradise, and traces Armenian and Parthian lexical strata into Caucasian Albanian and modern Udi religious vocabulary.
Newly introduced archival documents are used to trace how the Russian revolutions and self-determination debates shifted British, French, and American positions toward Armenian independence in 1917 and early 1918, preceding the May declaration.
Geghamiants's 1885 travel notes describe Persian residents, shared weddings and songs, language teaching, literary translation, and sanctuaries within Armenian daily life in Shushi.
The article follows the Armenian dimension of the Eastern Question from the nineteenth century into Turkey’s modern relationships with Armenia, Azerbaijan, and the Karabakh conflict.
Reviewing Smbat Hovhannisyan's monograph, the article explains the Annales school's logic and methodologies as an intervention in Armenian historiography's perceived crisis of repetitive, event-centered writing.
Letters and reports from Catholicos Ghukas Karneci's 1780-1799 tenure are used to trace cooperation with King Heraclius II, liberation diplomacy against Persian rule, and administrative oversight of Armenian church life in Georgia.
A newly presented seal of Maria, daughter of Gagik of Kars, carries an early assertion that the Bagratuni line descended from David.
Seventeenth- and eighteenth-century Armenian polemical writing from Iran, complemented by Ottoman material, is used to reconstruct Armenian-Jewish perceptions amid resettlement, conversion pressure, Catholic missions, wars, and Persianate Muslim rule.
First-millennium Armenian texts frame Ethiopia through biblical geography and genealogy, Anania Širakac‘i's calendrical tradition about an Alexandrian gathering, and anti-dyophysite arguments aligning the Armenian and Ethiopian churches.
The Turkish study separates Armenialı from Ermeni as toponim and etnonim categories, using naxarar lineage traditions and post-Christian identity construction to question blanket ethnic labels for late-antique Armenia.
Using local historical variation, the study investigates whether Armenian and Greek skills continued to influence economic development in Turkey after both communities were forcibly removed.
Simeon of Poland’s seventeenth-century travel account is used to trace Armenian ukht pilgrimage, explaining decline at Rome and Santiago amid political instability while Jerusalem and Sourb Karapet near Mush or Caesarea retained sacred importance.
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